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MESSAGE 






How low are our ethical standards to-day! During the past "three orfour' 

decades we as a nation became utterly mean, crassly sychophantic, unashamedly lying, 
awfully selfish, terribly greedy and we stop at nothing to woo and" win that nasty 
bitch-wordiy success. It can be said that since independence we have progressed' 
not from darkness to light but in the reverse direction, In the present encircling darkness 
the late Sri Veturi Prabhakara Sastri shines with greater brightness. Indeed" true to 
his name he is a source of effulgence to those who are not still dead to alt the" highet 
values of life. ' > 

A linguist and a researcher, a poet and scholar, a literary critic and social 

historian Sri Prabhakara Sastri was a multisplendoured man. But what attracted me/. 
most to him was his moral fervour, his zeal to consume himself in the service of 
others. His love of his follow-men knew no bounds and he died, even as 'he lived 
trying to wipe the fears from the eyes of the sick, the suffering and "the sarrov^i-eg.: 
Whenever I was privileged to spend spme time with him I fetlt uplifted, ennobled. ;; :-^ 

The main function of the Prabhakara Sastri Memorial Trust should, I think, !>Q, 
to revive in how-so-ever small a measure the moral fervour of that great humanist 

Though a confirmed atheist, I salute his memory as a source of all that is true, 
noble and beautiful in man and man's life 

August 15, 1983. . ' V R. NARLA"' 




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57 
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16, Childhood Ad ventures - 

Custard Apple 69 Vcturi Ptabhakara Sastti 

lit i?3 ls WtS !v eSOc^^Oiw <Sr O w*O 

oSoif oS^aojO siy^^y ffSoS)d To - 

18* iyfeDo^Qf "oJO ioJ)QI80 

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19. ^|6o 87 

20* tf[sSorf& 1 3 > (^tsrM) 89 

21. New yoga 96 

22 f&C&SeS) 3 Or6boA RjtoiSjb 10S 



28 

24. 

26. 



26. Obituary note 

27. Pragna Prabhakaram 

28. Some ailments and 

certain case sheets 

29. Songs of Annamayya 
30* 

81* as* 

82. Our Contributors 

in Manimanjari 1988 



104 

106 

111 

118 P. Balakrishna murthy 

116 V. Prabhakara sastri 

120 Vissa AppaRao 

124 

126 

182 

184 




With the Best Compliments from 



State Bank of India 

REGIONAL OFFICE 
HYDERABAD. 




,v.'- J-.-~-f fn ^-.-Jrr.'Vr: lie WO^ fllnril 

.,.;;,,,;; to i*jiU^!-: iio pd^a yiuiy 



Andhra Pradhesh has a glorious past. The area was rich and prosperous and 
its People brave and courageous. 

Arts and crafts flourished. During the reign of the Satavahana, Ikshawaku, 

Kakattya and Vijayanagara kings, the splendour of the Telugus spread to all corners of 
the country. 

The new Government under the stewardship of Sri N. T. Rama Rao, pledges 
to regain that prosperity and to revive the past glory. 

Towards this @nd within a very short period of three months the new Govern- 
ment have taken various farreaching decisions. 

Subsidy of Rs. 20/- per quintal of paddy benefiting farmers all over the State. 

Construction of 2,2 lakh houses for Weaker Sections. 

Supply of rice at Rs. 2/- per kilo to the poor. 

Resolution passed In Assembly bestowing equal property rights on women. 

Women's University at Tirupati from next academic year. 

Integrated mid-day meal progromme benefiting 62-Iakh School children. 

Resolutions passed In Assembly abolishing Legislative Council, preventing 
political defections and ending pensions to former legislators. 

Retirement age of Government employees lowered from 58 to 55 providing 

Increased employment opportunities ; to unemployed. 
Number of State-run Corporations reduced. 

Office of 'Dharma Mahamatra' established to eradicate corruption in public life. 
Telugu as official language upto Secretariat level. 

For the prosperity of the people and allround development of the State, a 
15-point programme has been formulated. 

It is a blue - print for progress with special emphasis on drinking water supply, 

welfare of weaker sections, housing for the poor, rural electrification, land reforms 

and the like. 

These measures are" proof of the earnestness of a Government wedded to fulfill 
the hopes and aspirations of its people. 

DIRECTOR 

INFORMATION AND PUBLIC RELATIONS 
ANDHRA PRADESH 









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Translation: VETURI ANJANEYULU Teiugu Original: VETURI PRABHAKARA SASTRi 

[Adventures of childhood Is a novel theme which few of the contemporaries of 
Prabhakara sastri had adopted for writing simple poetry bringfngout vividly the child 
psychology precociousness,lhe innocent strategems they adopt to escapethe attention 
of their elders, and the spirit of adventure that characterise their activities. The story 
about the custard apple (Seetapha!) brings out graphically some of thes aspects, 

There is another longish poetical work by him which bears the same . 

''chsnnanaticheshtalu'' (Adventures of childhood) which was published in the from 
of a small booklet 

Here is an English rendering of the story that centres round the custard-appI~~-Tf.] 
One custard apple for a pice 
With mother's consent, we brothers 
bought one apiece, and ate them. 
"Mother ! I crave still for its sweetn&es". 

"Just a pic will do; the vender is selling 
Mother I please buy one more for me. 

May be, the fruits will all he sold, sold and sold 
Don't delay''. 

'The custard apple will lead to phlegm, 

You will catch cold and fever, 

I won't buy' 1 : so saying my mother 

chidad me: she did not buy it 

and my desire was unfulfilled. 

There was a not a pice in my hand. 

Nothing could be done, 

I could not suppress, the craving for Its swaetnees. 

I filled my two pockets with the seeds of the fruit 

to play with them. 

Seeds, seeds, and no pulp whatsoever. 
There was disgiftt as to what for were the seeds. 
Even so, sweetness of the fruit lingered in memory. 
How to throw them away ; how to eat them either. 

I broke a seed, thinking that the kennel might be sweat. 

But it was neither 'badam', apricot nor prune 

I took a bite, I spat it out 

What a distaste; it was nauseating. 

I got annoyed with the seeds. 
Threw them helter - skelter. 
Only one seed remained in hand 
and it created an Idea; 



Manimanjari-Aygust, 83 



The sweet taste of the custard apple 
of that day made the mouth water : 
the disgust and anger disappeared, 

and some other thought emerged. 

1 thought and thought 

with the custard apple seed in hand 

it occured to me that in a trice 

the seed gave way and 

a sesdling sprouted out of it, 

That the plant had become a tree, 
that It flowered, bore fruit and 
its ripe fruits I ate to my fill 
and tempted my mother: 
"here it is; have if 

Then it self 1 took the seed 
and as if my desire bore fruit 
I sowed it in a safe spot 
inth backyard. 

When I washed my face, when 1 washed my feet 
when I gargled, it was all in the seed-bed 
The sown spot had become 
as dear to me as my life. 

Verily the seed had sprouted; 
I had fathered it. 
1 began tending the tender plant 
like 1 would an infant. 

Turning the earth, manuring 
mixing the soil, watering the plant 
and getting delight from 
the plant that had began to grow, 

May be two years were past 

The plant had grown; 

put ont tender buds. 

\ was hopping around the house 

hurrahing that it would bear fruit, 

Many a flower had fallen; 

1 was full of misgivings 

that the fruit would not emerge. 

At last a tiny fruit appeared 

for me to nourish it daily with sweet water. 



Prabhakara Childhood. 



I fed the tree with goat - manure 

and sweet water; I tore off 

weedy creepers and threw them away 

turned the earth without cutting the roots. 

The tiny fruit began to grow well gradually. 

The fruit was bigger then the one 
that I ate at a cost of a pice, 
1 examined It daily whether It was 
green or ripe; and announced 
aloud that I would eat that fruit. 

My mother saw It: "my son! 

with your lucky had the custard apple tree 

bore fruit; don't pluck It 

it Is green and unripe; let It grow 

till It ripens'* 

''When it grows, Its pulp - bound seed spaces 

widen and become creammed; and 

as It ripens, the fruit cracks 

and after keeping it for a day 

to make it soft; If It Is eaten 

the next day It would be wondrous sweet". 

"Don't pluck the fruit without telling me 

the fruit and your desire will 

In the end be futile; the ripened 

fruit will be delicious; all the brothers 

can eat It then/' 

Believing my mother I waited 
for sorne days; It remained unripe 
without getting split; I could not wait 
any longer; boldly I gave it 
a knife's thrust. 

I told my mother that the fruit had split. 
She believed that I told the truth; 
"Probably it is ripe, you pluck it then" 
she said : I plucked the unripe 
fruit which was as hard as wood. 

A green fruit, a knife cut; 

it has not creviced; why have you 

done like this; my son! 

it is a useless fruit, I shall throw 

it away" said my mother. 

*'It is my fruit, giv it to me" 

I said; fie she spid and thrust me @way. 



72 

Without my knowing, she had hidden 
The fruit; for finding it I tried all 
Possible ways; after searchings and 
searching I found it thrust in the 
rice bran basket 

"Your hidding place has been found" 
I said ''What an obsession? How 
did you find it? it may possibly 
become soft because of heat; 
don't open and look at it; you stupid ! 

So said my mother; she did not 

realise my haste; she did not 

buy the fruit for a pice then; 

she does not allow me to eat my fruit. 

Parents are a great nuisance to children. 

I saw it the next day; it did not 
soften; 1 waited for a half - day 
and opened to find it the same; 
1 waited for some time and opend 
it again; however much I waited 
it remained the same, 
What else is to be dope? 

I cut a part of the fruit to eat: 
it was raw and sour with not an 
iota of taste; I threw it away 
with red - eyed anger. 
My mother noticed calmly 
my detestable deed. 

"It would have ripened 

you have spoiled it; how do you 

get on in life if you are in 

such haste? 

fie; fie; how useless you have become; 

you have only to cry 

what else can you do" 

In this way she got annoyed 
and vexed with me; ashamed 
1 cried bitterly; it was only 
my posession that r had wasted 
was the pride that loomed large 
before me. 



ibhakara Sastrl : Childhood 73 

Humiliation on one side 
pride on the other 
unbearable grief withal 
that the fruit was spoilt 
these three strands of grief 
made my agony and my 
bearing unbearable. 

That day my father had heard it all. 
"useless fellow, you did the wrong thing" 
Even before he completed his words, 
with anger 1 said; f 'It is my plant* 
my fruit, 1 do what I will 4 '. 
*'I have lost my fruit, the loss is only mine; 
it is no one's concern/' reved \ amiss. 
**So it is, you stupid; it is only 
your tree; but you better know 
that you sowed it in my ground**. 
"Being my son, you are mine; 
even so, if anyone claims 
anything as his; to deserve it 
he should have* fe the ability 
to safeguard it well; the one 
who lacks that ability has no 
buisiness to say that a thing is his". 
In this manner my father admonished 
ma slowly and softly without 
hurting me, I felt ashmed all 
because of the accursed custard apple- 
Thinking to atone for my mistake 
by study, I opened my lessons at 
the lamp light; being good at 
Telugo poetry I recited Vemana's 
poem many a time. 
"Viswadabhirama, Oh vema; listen; 
don't do anything in anger, 
done in haste it turns into bitterness. 
If an unripe fruit is made to fall 
does It turnout to be a ripe one"? 

"What ara you reading? Is it Vemana's poem? 
Your study is unavailing; you have 
made it meaningless, if you are 
intelligent, will you do as you have done? 1 ' 
so saying my father spelt out the 
meaning of the poem. 



74 Manimanjari-August, 

"I think there is one defect in the poem 
father ! may I ask about it?" I said : 
"Yes, go ahead" said he. 

''For the saw that anything dona in haste 
will turnout to be bitter, the example 
that 'a green fruit will it become 
ripe' is meet." 

"What is the illustration for the 
maxim 'don't do anything in anger? 
It is not in the poem - that is the defect. 
Probably to correct me this poem 
has come in today's lesson" I said. 
"The disgust that you have spoiled 
the custard apple has gone 
because this question has occured to you : 
May be you will earn renown as a scholar 
My son I study the classics wall". 
"Discover the merits and defects 
in classics; like this even in studies 
you may be hasty; always bear 
in mind the episode of the custard apple.; 

My boy! with sound intellect prosper well in life" 

''should you become a poet, compose 

a poem on this episode; similarly 

about the defect in Vemana's poem 

that 'in anger one should not act' 

support it by a suitable story". 

HOW my father'sj>lessings of that day 

have borne fruit I cannot say : 

but the custard apple tree that 

I planted then has been yielding 

many fruits^even to this day. 



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EW YOGA 



[This Paper is from our yoga file. Obviously this formed part of Master's 
Notes. It explains the line of thought of this New yoga. As we have limitations in 
understanding the Concep and the terms employed our comprehension of the con- 
tent is at best bound to be rather imperfect. Never the less we publish here the 
text we posess for the benfit of those who are eager to probe into the working of 
the cosmic forces yet to b defined or experienced. Ed] 

DIRECTION AND DIRECTION : 
MEMORY AND MEMORANDUM: 

co;\;c:c"JSfvHSS AND GIDDINESS : 



The six contracts of this Line ; 

1. Plenty of Prana (life). No want and 
no suffering, 

2. In concious stage in this life. No form 
of giddiness. 

3. The present body without decay. 
This body to continue. 

4. without figure change. This body 
neither increase nor decrease a 

5. Recalling the life of dead, (a) with 
body- (b) without body, (c) and 
revive at Dying stage. 

6. AH sides conscience reaching the de- 
luding one. Realisation of truth, 

1,28*3. come under Direction ; this 
is vertical. 

4J5&6, com^ under Direction ; this 
is horizontal. 

When Direction and Dl-rection meet 
that will be the completion day. (foot 
now remaining). 

Memory working and touching the 
memorandum produces concioosriess. 

When it does not touch it does not 
work. 

There are twenty - four kinds of 



Most revered Master's experience 
(self):- Experiments tried and succeeded, 

4. Dead Child chandu kept on for 
20 days. 

5. Deceased adopted mother made 
to work in the same body. 

6. The deluding working in the sys- 
tem showing moulding activities and the 
nature of working in conscious stage. 

There is a (1 0) centigrade work 
complete with 360 degrees around the 
the Earth farming the Zadiac belt which 
is the memorandum which began at a 
certain place from a quill having its 
pointed end higher up called Cosmos. 

Cosmos is the cause of the memo- 
randum 12 sides of the Zodiac. After 
matter which comes into the belt from 
the quill above^ has been turned and 
operated upon in the 12 signs of the 
360 degrees in each, there is the Earth 
memorandum complete. From it a Qill is 
produc&d for the formation of a man. 
The top of the quill is in the sign of the 
Zodiac and at the bottom is covered 
stabiiity^and man memorandum is formed 
by this quill. The memorandum of the 
Earth is Horizontal, but of man vertical. 
It we go back from man * frsemorandym 



Manlmanjari-Auguftt, 83 



we go from covered stability to stability 
without cover which is or as a star. From 
that to the quill which forms part of the 
memory composed of gaseous matter 
In the earth memorandum. And from 
this we reach the pure memory (i-e) the 
centre of the sfgn of th Zodiac which 
in Its torn is the bottom of the quill of 
the Cosoms, 

This pure memory is the consola- 
tion ground of the man who is born 
always in the same qusfl and Lagna. 
Thus he selects as father the person hav- 
ing the same quill and in his absence his 
son, grandson, daughter and so on which 
is called blood relationship. The quill thro- 
ugh which the gas - form is propelled to 
the surface of the earth only propels 
but does not take back man from, the 
stablitity goes through the quill form The 
planet to tha opposite Rasee and thence 
to the earth and there selecting the father 
stands above his head, for 3 months it 
works in the father's system, till matter 
is collected in seed when the necessary 
matter (with quantity, quality, and type) 
is passed on to the womb of the woman 
There it Jworks for 9 months top of the 
standing on the top of the man, and when 
the frame is ready gets it out, and at the 
first breath enters into the child and 
staying in the middle membrance of the 
heart, keeping the gaseous type of man 
in the Hiprod distributes the pressure 
retorted by K. throughout the system 
In the pressure body at each retortion 
by K. When the last retortion by K. is 
reached, K, becomes empty of air, with 
the last column of air forming cover to 
the stability. Hence stability ceases 
to distribute and K being empty the 
pressure body ceases to give pressure 
and the man is said to be dead. 

There can be no further improve- 
ment of the physical after this change 



and the physical is burnt The etheric 
bulges out, rises to a higher altitude, 
being lighter and is then dissolved in 
15 months. The covered stability in turn, 
when It is taken to the man forming 
quill, a fresh memorandum is tacked on 
to it and sent back to b@ born again. 
This is the normal type of the man, but 
in the case of Initiates after 5 years, th 
epithelium remains In tact and not des- 
troyed Memory and Memorandum. 
Memory and Memorandum 

Memory-in-adoption with memo- 
randum means a subject continuing ; 
Memory if not adopted will be as pure 
memory. Thus continued subject Is the 
memorandum. Human body or figure 
with conscience is a pure memory of 
memorandum. 

If a beginning from memory starts 
It becomes a memorandum. The memory 
being a graded (not) at the centre, 
goes to the circumference by the centi- 
grade principle and forms 360 degrees 
which is called a memorandum. Thus 
prolonged memorandum upto human 
form stands in memory as memorandum. 
The whole human body It self is a me- 
morandum. Our line has touched the 
the memory of the house. In pure memory 
it touched and found jthat it was not a 
proper level. On further investigations 
in higher levels as "none, nil less, not", 
1000 grades were traced kindled and 
finally reached the level of no-creation 
of 1 , 2, 3 a e. which is the limit reached 
by our line in pure memory. 

This memory - bored will return 
without any touch with cosmic memo- 
randum into the self system. The speed 
that was given in the body by the self me- 
mory prepares the system to receive that 
returning memory, while this work is 
on ? it thinks alsp to prepare 



New Yoga 

next house in order that house also may 
see the returning memory. As this is 
given to the physical system that 
memory also Is kindled to act 
likewise. Thus preparing that house It 
pervades the Cosmic memorandum and 
this Is practicing (preparing to see the 
return of the memory). Thus there are 
two works (1) Boring (2) Preparing. 
The reacting will act in the self system 
and not in the cosmic system 1 years. 
Consience ;- 

(a) The cause and from where not 
known to the memory is the giddiness, 
(though if Is produced by K.) 

(b) Thus produced and not known 
what It is, Is another sort of giddiness. 

Thus K. produces thought nol 
known to conscience which goes up as 
vapour, is deposited in a place in our 
body (brain). 

(1) Vapour giddiness. 

(2) Production giddiness. 

(3) Throwing giddiness or sound. 
Sound ;- 

A vibration should be given to the 
memory by K to produce a sound with 
conception to the physical body, 
Vapour giddiness :- 

Vapour deposited works "in astral, 
after the production of the complete 
unconscious state to the physical; Vapour 
giddiness acting on etheric is called a 
dream ; here 2 and 3 giddiness are not 
acting nor K, but consience Is working 
in dream. 

Prodocted giddinass:- 

When a sou! is in conslous state 
and separated from all sounds lonely 
and without any kind of disturbance, 
this giddiness will act All three are 



97 

acting in a man every second. Regarding 
our line all three should work in one 

conscience called memory-flash. Taking 
the human form as 360 degrees the 
pure memory rotates In it going through 
each degree. This should come to ihe 
conscience of the memory thai Is wor- 
king In each level with a flash at each 
moment. Giddiness begins from 6 p. m. 
(12 hours). 

for Giddiness :- 

A man memorandum is the figure 
of a human body. If [the pure memory 
acts at the centre, ther will be no cause 
for production of giddiness but it acts 
only from the circumference. A memory, 
acting from one degree to another In the 
interval space going in vapour causes 
giddiness by movement. If it stands in 
the same degree it will be conscience. 
So pure memory should act without 
running, but it has never acted as pure 
memory from centre touching all deg- 
rees. It touchas the quill of the degree 
either at the bottom or at the top. As 
earth goes in vapour from one degree 
to another, the giddiness is caused. 
This is one of th vapour giddiness and 
comes under sleeping, There are two 
kinds in this (1) Earth memorandum. 
(2) Figure "memorandum. The earth is 
running by vapour pressure. To the man 
this vapour pressure also gives giddiness. 
If a man stands legs upwards in day 
this will act with more pressure to him. 
During nights much pressure is given to 
him at foot. In any posture he lies, he is 
under the pressure "given by earth etc. 
During day 2 & 3 giddinesses act, at 
night 1 & 3 act on his memorandum. 
If he completes the vapour giddiness 
from 6 P. M, to 6 A, M, this will not act 
again In day times but 2&3 alone will 
act. To the human form much pressure 
Is given from the bottom by th 



98 

earth during night, During day the de- 
grees act on tha memory (as a whole 
and keeps him in movement in 
conscience. During nights much presure, 
is given to tha memory from bottom 
side and keeps it In vapour giddiness. 
MoT-ory is in its own place and its 
speed alone travels in memorandum 
degrees In the body. So pure memory 
does not travel but its speed alone acts. 
Our line of work is to keep the memory 
in centre (between Direction and Dire- 
ction) to act without giddiness. By this 
the pure memory will absorb all the 
giddiness of 360 degrees, and without 
showing it, the pure memory will b 
made to act ''memory' 1 globular as 
quill Hone-motions and intelligence 
protected. 

Memory:- How memory works In a 
form. 

At the beginning of a horoscope 
quill, before the working of the past 
present, and the future, quill as none 
motions, the pure memory acts as intelli- 
gence. After intelligence is formed 
taking past present and future to begin, 
the gaseous figure is aiso produced from 
above. Then a memorandum ss filled 
up and then the intelligence memory 
is thrown to the next birth (sign). So 
the pure memory does not act in the 
human from but the intelligence me- 
mory alone is acting in the human 
figure in evolution. If the pure 
memory had acted instead of the intelli- 
gence memory* the past, present and 
the future, will be in conscience to the 
human form. In Cosmos it has not acted 
hitherto but Intelligence memory alone 
acts. Boring No. is of the planet produ- 
cing tha pure memory which has capa- 
city to work the past, present and future, 
and allsides conscience too. if ell si 



Manlmanjarl-August, 83 

conscience works it will not be a memo- 
randum- After the formation of the quill 
to the intelligence the memorandum Is 
filled up. 

Self :- 

The intelligence memorandum will 
work 75 years duration to the self sys- 
tem. To this intelligence memory the 
view Is formed at the beginning of the 
quill to have an attach of the pure me- 
mory to act. This view begins in the 
intelligence memory as soon it is formed 
up to the previous birth the view being 
not worked as the memorandum work 
was going on. After the memorandum 
work was begun this view did not act. 
To complete a memorandum so many 
births have to be taken, In the past 
birth one was in completion. In the pre- 
sent birth at the beinning of the memo- 
randum between the pure memory and 
intelligence memory and before the quill 
formation, the original view which was 
in pure memory began to act as the 
speed given by was greater. So 
keeping the view in inner, began to act 
the further memorandum work, This 
was in waiting for working for the past 
40 years for an opportunity. A weight 
was formed at the 40th year to this 
view to act It began to prolong. It 
took one year to reach the beginning, 
Intelligence. This view connects the 
two intelligences The higher intelligence 
memory is not a pure memory and there 
is a higher pure memory. This should 
be attached to the self for which the 
intelligence acts upto that level and 
thus a speed has begun. In the circum- 
ference, before the quill is formed in 
the circle this view begins to act and so 
there is no shrinking level in the centre 
and hence there will be no cause for 
failure in this line of work, This begins 



Yoga 



quill work to act that pure memory In 
higher "iV'srr.ory, Globular'* just as a 
chicken is formed Inside the egg. By 
means of the activity of the mamory the 
earth is formed from the memorandum 
as also the man-form on it which is 
formed by the self same memory. So 
this earth is also like an egg with its 
inside watery and a cover over it. As 
a chicken Is thrown out from the egg, 
the self system Is on the earth. We 
should have a conception like this that 
the memorandum is an oval from egg- 
like, having 360 degrees over the 
human figure. The oval cover formation 
is to take a very high gaseous form 
completing the past present and future. 
Between the space of intelligence and 
the gaseous state there are 400 degrees 
working principles but that space is 
filled up by only 360 degrees leathers 
which are at present in condensed state. 
Though the pure memory has the capa- 
city to form a quill of 400 degrees 
marking the Intelligence memory begins 
to act only 360 degrees which are in 
condensation the rest remaining in 
non-condensed state. So the me- 
mory instead of acting in 400 degrees 
wiidiy acts in 360 degrees in the intelli- 
gence memory. In the intelligence me- 
mory there are two kinds of work (1 ) 
is the condensing leathers. (2) is after 
condensation throwing the intelligence. 
About the second we have to deal now, 
In the human form instead of the pure 
memory working it is the intelligence 
memory of 360 that acts in 360 

divisions as memories in branches. As 
intelligence memory is working in the 
human form instead of having a cover, 
like the egg, it marks 380 degrees in 
the outer and in branch memories. 
To self - figure, at 40th year the intelli- 
gence memory to act taking the 



body as grade with 360 degrees as 
one intelligence as centre. As the higher 
intelligence has not yet formed a memo- 
randum it will not have sound and me- 
mory to prduce, whilst lower the intelli- 
gence having formed a memoranduni,has 
sound and memory to act in conscious 
state. So this lower intelligence memory 
begins to touch the higher intelligence 
quill bottom, and bores within the 
higher circle. Not acting on a side like 
the higher quill it bores the centre of 
the house. After kindling the memory 
in the centre it causes the intelligence to 
to act through the quill formed. And 
in order to act on the physical here it 
went in further boring. This suggestion 
was as a conscience revealed, that this 
memory was formed not from the 
centre but on the circumference and 
hence it was not a pure memory. Before 
the memory returns from the boring 
work, the figure is as under the original 
memory. At present in the original me- 
mory it has gone in boring work. And 
the body of- the self is under the guid- 
ance of the intelligence quill which was 
kindled by the memory - bored. The 
intelligence memory kindled the higher 
intelligence to act as the ^gaseous state 
memorandum to work in the physical 
In the conscious state and then went 
in boring. Even though it acted like 
this, the house memory was not quite 
able to do so but it was acting in giving 
conscience to act in the quill. This was 
revealed to the boring intelligence and 
when the cause was known it then gave 
more pressure to the memory to throw 
conscience. Then this gaseous quill 
was disturbed by the Cosmic memoran- 
dum with more pressure, By this the 
shrinking state came to the quill, hence 
delay was caused in reaching. (At 5a.m. 
on 30-12*20 this was found out). As 



100 

the quill work has become a freak the 
higher inte'Iigence mamory kindled the 

pure memory of the house to work the 
divisions of the quill in the figure. 
House memory reaching work : 

As it has no centre quill though it 
kindled the gaseous figure that also had 
no effect. But now memory touched the 
gaseous figure which is not a known face 
to the boring memory. 
Ettoric formed outside by stability. 

Stability, of the human form is within 
the heart portion. This goes out only 
after the complete destruction of the 
body. By K's retortion an active state 
which is in penetration in all the organs 
and every part, or a pressure body 
within this physical is formed called the 
etharic body. When K'i activity is 
suspended it goes out in the airy state 
cowing the stability too. This takes 
place for the non-members. But to the 
members of 5 years standing if death 
occurs these two remain in the body. 
After burining they are separated. Sta- 
bility means physical memory. 
The Self :- 

The memory that went in boring 
work is to become a stability. The ori- 
ginal view generated in higher portion 
before this quill formation is as a depo- 
sit to the womb in moulding work and 
after birth will enter the form by the 
first breathe - in-to act for further moul- 
ding. Then the organs stability begins 
to act. First motor and sensory and then 
organs work, That which is motor and se- 
nsory is the Etheric.ln She self the view 
was pervaded by the stability to the 
Etheric. As K's weight is lesser than the 
stability and its work is retorting it stood 
40 years to reach the centre. The 1C 
has capacity to mould a figure in the 
womb (as feeled, feeling and healing), 
the semen and blood conversion into 
figure until there is want of matter for 
converting within the field which place 



Manimanjari-August, 83 

is called the Kundalini, which is the 

most shrinking level with- in a space. 
The stability knowing that there is 

vacant place in K and if that place is 
reached, it can retort that view evera- 
after, to work the system begins to fill 
it up for (40years). When K converts 
the matter finer and finer in the womb 
it comes to a state of no realisation 
when it is only filled with air, which is 
also sent outside at the time of death 
causing the Etheric to part from the 
body. But in self on the completion of 
40 years after the last air parting the 
stability had 35 years more running and 
has to distribut the view retortion. The 
first work of the view is to fill up the 
Kundalini and the second work is to go 
and bore the pure memory before 
boring" tests were worked by it on the 
40th year. The self stability knowing 
that the SiabiliSy of the child *'Chandu" 
was short, tried a method while the 
moulding work of the child went on,. 
So before it begins the work in the 
womb, knowing that it of the sys- 
tematic nature it vibrates its view to that 
stability that K should mould and keep 
on the physical with its pressure body 
the Etheric without the help of the 
stability. 

Activity cover to the stability is the 
Etheric body, 

1), Stability staying outside was 
giving conscience while Etheric was 
being moulded by K the child as 

per view, which 

2) Quantity* quality, and of 
matter of organs dimensions 

eta was by k. This view perva- 

ded the Ethersc of the matter for 10 
months whilst stabfiizy above T.M. 

and worked contrary to ordinary law. 
Trial on C. V, 



!ew Yoga 



101 



Attainment of pure memory form Is the 
realisation in this line. Time 10 years* 
Memory-in-adoption-Subject. 

Memory not-in-adoptton : 

Memory in sorrow with memoran- 
dum Is a life of sorrow with this body. 
An oval form working with memoran- 
dum. Just as an egg is being moulded 
with the chicken inside this earth Is 
moulded with a memorandum named 
the Zodiac Belt, Memorandum is devs- 
ded into 360 degrees of 12 houses or 
Lagna, For instance, a Kanya Lagna 
birth has a msena house quill throw. A 
quill is one of 360 degrees drawn in a 
line In the circle of memorandum. 

Giddiness is absence of conscious- 
ness :- There are 3 kinds :- V. G., P. G., 

T* G,, Vapour giddiness is complete in 
stap. It is produced from K and is depo- 
sleep somewhere in the brain. Production . 
giddiness Is produced when alone with- 
out any trouble and goes as vapour. 
Throwing giddiness is kindled in Kunda- 
lini and is thrown out as sound without 
any conscience. These three activities if 
worked in a flash there will be consciou- 
sness. Vapour giddiness produces sleep 
and when it is reflected it is called 
dreams. 

When the three giddiness acts instan- 
taneously and come to an understanding 
it is called memory flash. 

Take earth as memory and 360 de- 
grees as memorandum. When it begins 
to act it should have a touch with every 
degree, but the interval between one- 
degree to another is vaporised. So we 
have no touch, If we want to have touch 
with one to another the memory should 
act simultaneously. Then memorandum 
is working in pore memory, and is called 
Memory Memorandum. 



Stability, Etherlc body and 
physical From. 

Stability is the Innermost Inner 
point In the heart 

Ethiric body is the pressure body 
created by the system by the K having 
contact with Stability. 

A quill has no absorbing quality 
but has throwing activity to each stabi- 
lity as every stability should goon. 



Vapour giddiness is givers to the 

world as well as man whan travelling 
from on dtgree to another. More 
giddiness is thrown to man during 
nights than day. (i-e) V, G. and world 
pressure both act during nights and 
consciousness is affected. During day 
tim it deposits on the lop of the head 
only. Human memorandum goes through 
three giddiness. Vapour giddiness prod- 
uces sound. 

Produced giddiness produces sight a 

Throwing giddiness produces sou- 
nd and sight 

Creation of man or any material is 
made by the planets alone. 

Each house an Intelligence quill 
with the 7 planets as lords of 12 houses. 

The whole creation is of 7 kinds of 
work by 1 quills. So the whole world is 

of 7 types. 

There is a house above the Guru 
house which also has the power of crea- 
ting a man. 

Every house can create 360 forms. 
Each house of the Zodiac has above it a 
corresponding one, a store house of fig- 
ure types, Each such house can produce 
360 births. 30 Suns per house is pro 



102 

duced by its quill. Death Is caused only 
when the work of this memorandum Is 
completed The fast air is thrown outfrom 
K and covers the stability, There is Ether 
body between K and stability. Pure me- 
mory travels through 12 houses reach" 
the same house creates the intelligence 
quit!, and then creates a memorandum 
end then a human form So there is a 
great difference between the pure me- 
mory from the house and the memory 
of the man created from the experienc- 
ed intelligence. The view of Most Reve- 
rtd master was deposed in so many 
births which was not understood by the 
intelligence memory, It took 40 years 
for the present system of work to come 
forward to find out the view to work out. 
20 years work was deposited in the K. 
Th stability of the memorandum began 
to bore the K: as view is already deposi- 
ted in the marriDry. So the quill is pro- 
duced by this view and acts with the 
work of view* 

I st. Trial one human form was 
guided by the view. 

Intelligence through K without 
Stability. It was in order for 15 months 
only as the memorandum of the body is 
only the period allotted towards my 1st. 
child Chandti, To give a new view to K 
and make it work whether a K system 
can work without stability. 

2nd. Trial :- One human form was 
guided with one. 

Acted to T. M. for one year. 

3rd. Trial . Towards Mediums on 
10-4-21 

Olioere Regulation gives all 
conscience (i. e.) to show 380 

work in one degree. 



Manimanjari-August '83 

Trial (1). Child Chandu (2) T. M. 
(3) Sundaram* 

(1) the child lived 
for 15 months. After the last breath the 
child was ordered to live for 20 days, 

(2) T M. Now worked without 
the aid of the Cosmic Memorandum. 

(3) Sundaram. ordered for 
treatment. When a new ^L: : !:V. J was 

sent '"There Is a soul in trouble for want 
of Prana? 1 ', Reply was ''There is pelnty 
of Prana/' What are you doing? 
I am going. Get reply soon, Prana for 
the child. After first going through 360 
degrees he had no way but again cams 
round he found 12 houses In 360degrees 
one house after another. Reached and 
had a rep!y "Supply cper^d 1 ' With it he 
was returning to the child* On his way 
Chandu's stability which was waiting 
above took Prana from Sundaram who 
does not belong to the Meena quill and 
supplied to the Original Memoran- 
dum M. for supply of more stability. 
The T. M/s work Is merely a meachani- 
cal work and had no feeling for the 
death of her child but said Cosmos & 
Prana. 

(Sudaram's stability: WTs own sta~ 
bsiity: began to search for pure msriory). 

Meana's shrinking leve! is gaseous 
level. 

Stability has the power to go to the 
quill. 

Stability which has a view not to 

if it has the world 

with no further memorandum 

to work out on Earth, is on a star, 

of greater are constellations. 

Hierarchies are in side. ^ 



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OBITUARY NOTE 



Prabhakara Sastry was a dynamic 
personality and a veteran scholar in 
Telugu literature. He seems to have 
practised yoga under the direction of his 
guru at Kumbhakonam and is said to 
have got unique capacity of healing 
some diseases. He was born on 7th 
February, 1888 at Pedakallepalli in the 
Krishna District in a family of orthodox 
cultured parents, Sundara Sastry and 
and Seshamma of Srivatsa gotram, H@ 
was a walking library of Telugu literature 
and had done immense service in the 
literary field, by collecting numerous 
palm-leaf manuscrpts and bringing many 
an unknown poet and his work to light. 
His introductions to various texts 
are valuable specimens of literary merit 
and are i uchstones to his sound scholar- 
ship In both Telugu and Sanskrit 

Having had his primary education 
from Kotharovu Sundara Ramaiah Pan- 
tuSu of Srikakulam, Prabhakara Sastry 
learnl Sanskrit under Madduri Ramavad- 
hanulu, a reputed Sanskrit Scholar of his 
native place and Telugu from his father 
at home In his thirteenth year, he stu- 
died, Sanskrit grammer i.e., Siddhanta 
Koumudi and PatanjalaYogasutram under 
one Addepalii Somantha Sastry at 
Chaflapaiii. In his seventeenth yar, ha 
came into contact with 'Satavadhani 
Chelfapilia Venkata Sastry, [while the 
latter was at masufipatnam and learnt 
from him the art of composing verses 
off-hand in a charming style and gradually 
developed the capacity of performing 



Satavadhanam in Telugu. He had high 
regard and reverence for his masters 
whom he was always ready to acknow- 
ledge in his writings. 

In 1 906 at the instance of Vallur! 
Suryanarayana Rao, Prabhakara sastry 
had come over to Madras and served as 
as a Telugu Pandit in the Wesley Mission 
High School, (now called the Kellett 
High School) Triplican. Whil at Madras 
he got acquainted with scholars like 
Rentala Venkata subbarao, Sri Vepa 
Ramessm Pantulu, Pandit D. Gopala- 
charlu, Panapakam Anantacharlu and 
ueed to spend his time in lively discuss- 
ions with them It was during this period 
that he came to know of the valuable 
Government Oriental Manuscripts library, 
where he could make an intensive study 
of Telugu and Sanskrit literature. His 
thirst for knowledge was so great that 
he covered a long range of bucks every 
day. His touch with Telugy literature 
even by that time was so great that even 
the late Mr. K. Veerasalingam Pantulu 
used to consult him as regards the dates 
of certain Telugu poets. Later on he 
attracted the attention of the Curator 
the Government Oriental Manuscripts 
Library who got him appointed as a 
Pandit in that Library* 

In 1917, when he was specially 
deputed for the collection of Palm leaf 
manuscripts, he had an opportunity of 
of touring the whole of Andhradesa 
meeting many a scholar and holding di$ 



114 

cussions with them and of collecting a 
good number of rare manuscripts in 
Telogif as well as Sanskrit. He rendered 
valuable service in cataloguing the manu- 
scripts in the Tanjore Mahal Library, along 
with Sri fVlanavaili Ramakrishna Kavi and 
It was during that time that he published 
the History of the Andhra Kings of Tan- 
jore and the Tale of Kamadhenu. Sn 1 91 8, 
he published Prabandharatnavaii, a coll- 
ection of the best verses from the unpubl- 
ished works of eminent poels in Telugu. 
During his period of service at the Orien- 
tal Mauuscripts Library of Madjas he has 
written descriptive notes on many of the 
Telugu manuscripts collected therein. 



ManFnfiRjeri-A-gL'sS, 83 

and his publication of 'Basava Puranam* 
of Palakuriki Somanatha with an elaborate 
and critical introduction led the way for 
further appreciation of Veerasiva literature 
in Telugu, He has explained and brought 
out the beauties of many of the forms of 
the idiom, under the title Grantha-Grand- 
hulu. His valuable articles on the various 
literary topics served as beacon lights in 
untrodden paths of Telugu literature. In a 
journal called 'Saraswati' published from 
Muktyala, he published some rare works 
like OJdbhataradhya Charitra' of Tenali 
Ramakrishna and Naciketupakhyanam of 
Daggupalli Dugana. Besides he has con- 
tributed valuable articles to various jour- 




-SRI V. PRABHAKARA SASTRY 



Later fie published Cat ypadyamanimanjari 
a collection of stray verses from the 
unpublished works of various authors "m 

Telugu in two parts, which had a wide 
circulation in the whole of Andhradesa. 

He was a good critic and had a spe- 
cial liking for Srinatha. His 'Srngara Sri- 
natham; dealing with the life and the age 
of Srinatha and his introduction to the 
'Kridabhiramam' are evidences of Sri 
Sastry s profund scholarship and critical 
acumen. He was the first to appreciate 
the value of Veerasaiva literature in Telugu 



nals in the field of Andhra History and 
language. His article in the Bharats on 
Andhra Bhashavataram and his editions 
of inscriptions like those of Ahadanakara 
and Lakshmipuram earned for him a great 
reputation not only as a scholar but also 
as a linguist. 

As a disciple of Venkata Sastry, he 
nad a charmiming flow of Telugu Poetry. 
His creative art and his vast knowledge 
and experience can be seen in his fine 
master pieces. 'Kapotha Katha', Munn- 
alia Mutchata, Visvasam, Kadupu Teepu 



Balakrlshna murthi : Obituary Note 



116 



p 
M 
in-' 



and Chsnnanati cestalu as well as in 
many other verses written on various 
occasions. As in poetry he had taste 
for Drama and possessed a great admi- 
ration for Bhavabhuti and appreciated tils 
Uttara Rama Charitram particularly be- 
cause the hero therein happened to be 
Ekapatnivrata. He has rendered some 
Sanskrit dramas into TeSugy. Though 
translations his 'Pratlma' of Bhasa, 'Bhag- 
vadajjukam' of Bodhayana, 'Mattavilasa' 
of Mahendravarman, 'SMaganandam' of 
Harsha appear as original works in 
Telugu. He had a fine taste for Telugu 
idiom, and used it very effectively In all 
his works. 

After retiring from Government 
service in December 1939, he was post- 
ed as Professor in Telugu, department in 
S. V. 0, College. Hisdyanamic persona- 
lity blended with the masterly scholar- 
ship attracted many disciples. He created 
an atmosphere of literary activity around 
him and he was ever busy with teaching 
poetry, drama, grammar, philsophy etc. 
He was very popular with the students 
and commanded high respect from every 
body who came into contact with him. 

His native place of Kallepalli and 
the neighbouring places of Sreekakufam, 
Amaravati etc., on the banks of the Kri- 
shna are historical places of great impor- 
tance and as such created much interest 
in him for art and .archaeology. He has 
not only edited many Inscriptions from 
those pSacas but also tried to collect 
many pieces of art. He inspired the De- 
vasthanam authorities and had a Museum 
started in January 1950, putting his head 
and heart in equipping it in the best ma- 
nner possible. At his age of 61, like an 
enthusiastic youth he travelled to many 
places and witnin a short period of six 
months, he collected nearly fifty idols of 



different gods and has done memorable 
Work for the museum. Sn July 1950 he 
had been to IVichilipathanam to get a 
lorry load of various specimens for the 
Museum from Sri Kola Subba Rao, who 
had his collections from Mutnurs 
Krishna Rao's Art Gallery. He 
toured in the interior of the Guntur dis- 
trict near Marutur, Polur etc, for coll- 
ection of ancient coins and pfates for the 
Museum and it was during this laborious 
tour that he sacrificed his health and 
had fallen a prey to sickness which made 
him breathe his last on 29th August 
1950, leaving his friends and relatives to 
bemoan his loss. 

In 1944, he was appointed as 
Reader in Telugu in our Research Insti- 
tute and he brought to light the forgotten 
eminent poet and songster Annama- 
charyulu by editing his Kir tanams be- 
sides various other literary works. He 
encouraged the Devasthanam authorities 
to conduct the Annmacharya Day Celebra- 
tion in honour of the great poet and the 
authorities were so good that they reali- 
sed the necessity of such a function and 
are doing their best to conduct these 
celebrations in a splendid manner. 

In the death of Prabhakara Sastry the 
Telogu country has lost a profound scho- 
lar and a good critic while the Oriental 
Institute of Tirupats has lost a very able 
and enthusiastic worker. 

-P. BAIAKRISHNA MURTHI 

[This 'Obituary Note 1 has appeared in 
the Journal of Sri Venkateswara Oriental 
Institute, Tirupati, Vol. XI NO. 2, July- 
December 1950, PP. 191-194.] 

Collected and copied by 

M. PRABHAKARA RAO., 

Tirupati 



PRAGMA PRABHAKARAM 

Translation ; 

Dr. V. Aoandamurthy 



Vaturl Sastri 



(Continued from previous number) 



14 



Litararay Life- Hand To Mouth Existence 

After reaching Madras though ! stayed 
with my brother-in - law at Mylapore, 1 

was dining out at a private boarding 
house. Those days Rangamma a pious 
woman' was running a hotel a tMylapore 
near the Kapaleswara temple. Sh had a 
son who did not support her. She used 
to run the hotel decently and serv good 
meals to the customers. She was a dis- 
tant relative of Sri Rentala VenkataSubba 
Rao, Very often I heard him say that hr 
husband wa aspious person strictly adher- 
ing to brahminlsm. It appears that Sri Su- 
bba Rao even offered her help by allowing 
her to stay at his own place for some 
time* Though old she preferred to live on 
her own. Consequently she left that pfac 
and established a hotel. It is very pleasant 
to recollect memories of her at this jun- 
cture. She had a profound affection to- 
wards me. k AH the regular customers to 
the hotel used to consider her their 
mother and showed tot of respect to her. 
Some say that running a hole! is not a 
worthy profession. But any profssion or 
trade performed with sincerity and dedi- 
cation is worth practising and It will 
always be a noble task. 

Whenever I could snatch a little time 
I used to rush to the Oriental manuscripts 
library and read all the works available 
in manuscript form and also the various 



local records, On such occasions i used 
lo note with enthusiasm rare and won- 
drous aspects and often used to corres- 
pond about them with my friends. All 
my spare time was thus spent in literary 
pursuit One day the curator of the Orien- 
tal manuscripts Library visited the place 
and learnt about me through the libra- 
rian. It so happened that, at that time the 
clerk incharge of preparing the catalogue 
for the Telugu Books was on leave. So I 
was given that post promptly. It was a 
temporary post and more over the autho- 
rities were dissatisfied with the previous 
incumbent. After he left, that post was 
made permanent and I was appointed 
there. 

During those days a wild debate raged 
because of me concerning Pavuloori 
Mallana. 1 wanted to prove with factual 
evidence that what Sri Veer@saiingam 
Pantulu wrote in his "Kavuia Charitra, 
(History of Literature) about Pavuloori 
Maflana was wrong. After referring to the 
manuscripts in the library I stated that 
Pavuloori Mallana the author was not the 
Mallana, a contemporary of Nannaya as 
revealed in the "Kavuia Charitra/' but 
in fact the grand son of the Mallana who 
was Nannaya's contemporary. There was 
a big controversy on this issue in ''SasiJe- 
kha," the then Telugu daily In Madras 
in which several wrote against me, in 
support of Sri Veeresalingam Pantulu. 



Pragna Prabhakaram 

Sri Chtlukoori Veerabhadra Rao was 
bitterly critical of me. Considering me a 
mere kid unfit lo get involved in such 
matters, he openly attacked me In the 
press stating that I was tampering with 
the library manuscripts and thus will 
fully distorting the facts. His contention 
was that the manuscripts do not contain 
what I stated. He even said that the 
Government should no longer allow me 
to continue In that post. Several others 
joined his side sensuring me, The res- 
pect and the dignity that Sri Veeresalin- 
ganrs Pantulu commanded in the contem- 
porary world, and the meritorious servi- 
ces he rendered to the field of Telisgu 
literature were so high, that they became 
so much enraged. But it was certain 
that they have wtitten all sorts of things 
without even haying a cursory glance 
at the facts. Thy could not even concede 
the idea that there might have occured 
certain errors in his writings. 

During those days Professor Ranga 
Charyufti was publishing the Sanskrit 
text of "Ganita Sara Sangraham" of 
Mahaveera Charya which was available 
at the manuscripts library. Realising the 
fact that Mallana's Ganithamu was a 
translation to the Sanskrit text of IVIaha- 
veeracharya, I revealed my findings to 
Prof. Rar::c'":::v ! and also motioned 
the manner In which Sri Veerabhsdra- 
Rao attacked me. Sri Vepa Ramesam 
followed the controversy in detail as he 
would probe into a case record in the 
court and came to the conclusion the! 
my argument was right and that the 
opposition's contention was not only far 
from the truth but also irrelevant and 
indecent. He was very much worried 
and fail digusted when he realised the 
evil designs of some who wished to 
kick me out of service on this score, 
Hence one day he mentioned about me 



11? 

to Sri Bayya Narasimheswara Sarma. 
Prof. Rangacharylu assured me of prote- 
ction. By that time the issue had reached 
its zenith and the translators' office was 
about to communicate the complaint 
against me to the Government. 

Realising by then the Implications 
of this whole controversy till then some 
one who was on the other camp publi- 
shed the manuscript version available in 
the library in to to in the journal 'Sasile 
kha,, Thai was similar towhat 1 hadstated. 
Mean while one Sri Kochcherla Srini- 
vasa Rao from Kaktnada also collected 
the material from certain other manuscri- 
pts of Pavuloori Ganitam available there, 
and published the same in the press 
counter signed by the Zarnindar of Pola- 
varam, and by Durusets Seshagrri Rao 
and several others. That material also 
confirmed the version I had quoted hither 
to Thus the controversy had to cease 
once for all. 

On one occasion I attended a mee- 
ting of the Northern circars Association 

(held after the University ccr^vccafor.) . 

Sri Veerabhadra Rao who attended the 
same saw me there and expressed his 
regrsls for his past attitude towards me, 
We became frisnds. That day in the 
gathering I recited nearly ten of my 
verses. That year Sri Sonfhi Ramamurthy 
completed his studies with distinction 
and was about to go to England. 1 quote 
one of my verses recited on that occa- 
sion. 

''The fame that the Andhras excel! 
in thair physical valour emanated from 
our Ramamurti., and the fame that the 
Andhras excel! in their intellectual valour 
(again; emanated from another. Rarr.urli.'' 

Though Sri Veerabhadra Rao ex- 
pressed regrets that day, lie did not re- 
concile. He harboured ill will towards 



118 



Manimanjari-Augusf, 83 



me a couple of years later to Concerning 
Srinadha and certain other issues he had 
written against me critically continuing 
his past attitude. This time also they 
were far from truth, i neither retaliated 
oor replied to what he had written. St 
occured to me ieter that though Sri 
Veeresalingam Pantulu was worthy of 
the highest reverence, he was very 
proud and self indulgent. 

After the emergence of Gandhiji, 

the Mahatma, and the individual par ex- 
cellence, humanity as such attained a 
new status and dignity. In the presence 
of his dazzling character, the brilliance 
of many a greet man had to fade into 
oblivion. 

One day Sri Lakshmana Rao bro- 
ught Sri Veeresalingam Pantulu to the 
Oriental Manuscripts Library and intro- 
duced m@ to the latter for assistance that 
could be rendered by people like me since 
Veeresalingam was revising his biography 
of poets for publication. He very much 
desired to resolve the controversy per- 
taing to the historical aspect of Pavuluri 
IVfalfana by discussing the same with 
Veeresalingam and myself. 1 showed 
all the munscripts readings and presen- 
ted my arguments. Sri Veeresalingam 
could not argue the other way in support 
of what he had written hither to. Sri 
Lakshmana Rao restructured carefully to 
Sri Veeresalingam and said - "You have 
to revise your view point accordingly. St 
Is evident that what you had written 
earlier and what others had written in 
your support later are not correct" . Veere- 
salingam Pantulu said "I had some other 
manuscript version with me on the basis 
of which I had written accordingly. After 
reaching Rajamahendravaram and con- 
sulting the books I have I shall review 
and arrive at a decision. Sri Lakshmana 



Rao observed, your manuscript could 
not be contrary to what is contained in 
these various manuscripts. If it were so 
you will have to establish you argument 
soundly and justfiably. To me Sri Laksh- 
mana Rao said "Let us appreciate the 
perseverence of Veeresalingam Pantulu 
and extend our support enabling him to 
revise the publication of his biography 
of poets/' I told him that f will render 
what ever assistance ! could. They then 
left for their quarters. 

From Madras Sri Veeresalingam 
left for Bangalore in a couple of days, 
Whatever corrections that occured to me 
then in the first part of his Kavuiacharitra 
I suggested and sent the papers to his 
Bangalore address. That was a big bun- 
dle, Sri Pantulu made use of that mate- 
rial. Let alone his non-acknowledge- 
ment of my assistance at all appropriate 
places, h@ wrote in his introduction to 
the book thus "Sri Sastri too helped me 
very much by copying portions of texts 
and verses that 1 had desired and were 
available in his library," 1 had myself 
informed him of what material he would 
require, all the data that he would require 
for revision, listed them, specified the 
way additions and revisions have to be 
made and sent verses in writing. Is this 
the way of acknowledgement of ail that 
help? This acknowledement would mean 
that where he had specifically requested 
that such and such verses and texts be 
copied and sent to him people like m 
had written and sent to him, It may even 
equivocally convey the reality \ had 
mentioned. Not only that, he attacked 
his old friend Manavalli Ramakrfshna- 
Kavi; without any reason he attacked me 
too regarding Prabsndharatnavali in 
the same introduction to the Kavula Cha- 
ritra. St is disgusting to go into those de- 
tails here. When I wrote to him,herepli0d 



Pragna Prabhakaram 



119 



resnorcefully. Recently when I 

1 wanted to tear off all those letters my 
friends took them from me saying that 
they would preserve them. 

The reason why 1 mentioned ai! 
these details here is only lo reveal that 
thongh I had a great racing zeal within 
to take an active and lively part In the 
sporting field of literature, I had to en- 
counter from the start frequent restric- 
tions and obstacles coming in the way 
which reduced my enthusiasm. In those 
days I had in me a little of that racing 
poise for debates and counterarguments. 
Yet, it was always subdued The gold- 
smith, while melting the noble metal in 
the stove filled with red hot coal, keeps 



It covered with an earthen pot to control 
the fire and fills the hearth with hosk all 
around. Whenever necessary he blows 
to ignite the red hot coals, but the heat 
Is always subjected to strict control, He 
would never allow the raging fire to 
spread out to extremes. If it tries to ex- 
pand to the fringes through the husk he 
would sprinkle cold water all around and 
control it. My state of affairs from the 
beginning were very much similar. Lite- 
rary pursuit in my case merely happened 
to be a means of livelyhood and the 
Almighty soul within never allowed me 
to fill my belly enough either to think of 
extra activities i n literary field or achieve 
much in that line. 

(To be continued) 




and 




-ViSSA APPA RAO 



(1884 - 1966) 



1 . Ascites : 

Mr. Kondubhotlu - a purohif - was suff- 
ering ffomascitesin1930. He came to 
Madras and stayed with Sri V. Prabha- 
kara Sastry who was his maternal aunt's 
son. Underwent treatment, A few days 
after the two legs were swollen and 
two days after wards urine was passed 
in very large quantities. Legs became 
normal in size. This happened two or 
three times and after 3 weeks nearly as- 
cites was cured. He felt normal about 
the stomach, ate well He began to 
doubt whether It was due to the prayer 
at all or whether it was a coincidence 

only. 

There was a relapse. He became 
repenlent. The treatment was given 
again. It was cured again in the same 
way. Mr. K. was very grateful and re- 
mains so even up to date. He Is quite 



healthy and has bean doing his duties 
ever since, 

[See also stem 28] 
2. Stone in the Klndney : 

Dr. V. Durga Nageswara Rao of 
Masulipatnam had stone in one of the 
kidneys. He came to Madras for treat- 
ment In 1934 (?) Doctors pronounced 
it to be dangerous and fatal, He came 
to Sri Sastry and underwent treatment 
for a few days. The stona passed out 
in pieces while urinating and he had 
immense relief. He stayed for a few 
days and returned home. He had the 
same trouble in the other kid- 
ney some months after. He had come 
over to Madras and again got complete 
relief after a few days. 

3. Tuberculosis of the Lung : 

The daughter of Sri Cherukuvada 
Narasimham ha$ tuberculosis of both 



Some ailments : Appa Rao 



121 



the lungs In a very advanced stage. She 
was brought to Madras In 1937 (?) She 
was declared to be in a very dangerous 
state and no hopes were entertained. 
She was brought to Sri 
Sastry for treatment. She had relief 
gradually day by day and within three 
weeks time she was completely cored. 
She returned to her husband some time 
later They live in Ramachandrapur in 
Godavari. She is hale and healthy and 
Is the mother of a lew children. The first 
born was named after Sri Sastry. 

4. : 

Mr. V. R. Viramani now Reader 
in History In the Andhra University was 
suffering from a severe type of asthma 
some where about 1933. He had it in 
a milder form for some years before that. 
His doctor at Bangalore declared that he 
could not help him and that he would 
advise him to spend the rest of his in a 
sanitorium taking absolute rest Mr. Vira- 
mani came to Madras and underwent 
treatment by Mr. Sastry. In a fortnight 
he fell much better and gained in weight, 
The Bangalore doctor was surprised to 
see him inprove and testified to the 
wonderful progress. Mr. V. was com- 
pletely cured. Whenever there is a rel- 
apse however slight or severe Mr. V. 
intfmates Sri Sastry by wire or letter 
and gets cured after some treatment. 
Mr. V.is taking it at his place at specified 
times of the day. 



Miss Sujata daughter of Sri Sastry 
had nephritis sometime in 1937. Her 
face, legs and body in general ware- 
swollen and she was not passing urine. 
After treatment for nearly a week sh 
recovered completely and was normal 
in health a few days after. 



, Gastric Ulcer : 

Mr. Venkateswarfu, Vakil Masu- 
lipatnam; was suffering from a severe 
ulcer in the stomach, He could not eat 
anything solid; not even liquid food 
he could contain. He * 4 'was very much 
reduced. He came to Sri Sastry, for 
treatment After a few days he began 
to eat 'Jilebl'and after ten or twelve days 
began to eat normally, even very hot 
foods.He pickedup quickly his weight and 
returned home. He is quite alright now. 
Chorea or St. Vstus's dance : 

V, V. Subrahmanyam son of Mr. 
Vsssa Appa Rao had a severe attack of 
Chorea early In 1940, The boy was- 
unable to stand or walk or swallow or 
eat The limbs in particular and the 
whole body in general were incessantly 
in motion except during sleep. The 
heart dilated. Dr. Kutumbayya was 
treating and there was not much impro- 
vement* Sri Sastry treated the boy for 
a week. Th@r was some improvement 
The treatment continued for 3 weeks 
and the boy was perceptably better as 
testified by Dr Kutumbayya. The boy 
was sent to Sri Sastry to Tirupati and a 
few months after he could move about a 
little. One year after he was much better 
and gradually he improved. When he was 
quite normal in his routine life he came 
away fromSriSastry.His life Is rorma! now. 

8. Diabetes, High Blood Pressure 
and Dilation of the Heart : 

Mr. V. C. Rangacharf, Vakil, Tiru- 
pathi was suffering from the above 
troubles during 1945 and 46. He was 
treated in the General Hospital, Madras 
and was not any the better. After spen- 
ding a good amount and trying many 
doctors he returned to Tirupati in a very 
bad condition. He was not able to sleep, 
was on strict liquid diet and confined to 
i Ho was unable to fiav$ even a vylnk 



122 



Manimanjari-August, 83 



of sleep for 40 days and was In great 
agony. He had then treatment from 
ML Radhapati, (who belongs to the 
same school of Yoga as Sri Sastry and 
who is a brother Vakil of Tirupati) on 
one evening. He consequently slept for 
two hours. Mr. R. requested Sri 
Sastry to treat his friend which he did 
and Mr. Chari had sound sle@p that 
night. This continued for a few days, 
when Mr. Chari felt strong enough 
to go to Sri Sastry in a bandy. The treat 
men! continued. He felt more energetic; 
suggar disappeared and he could eat 
very normally. He is now quite alright 
and attending to his normal work. 

9. Leprosy : 

I A Reddy boy in his teens belon- 
ging to a village within ten miles of 
Tirupati was suffering from a very bsd 
and severe type [of leprosy for the last 
two years. The skin all over "the body 
was affectected. He was always lying 
down. Lepramatous variety of the dis- 
ease. He was having fever also in the 
evenings. He had some treatment from 
an L I. M. of Tirupati and he did not 
improve but was slowly getting worse. 
He was treated by Sri Sastri from Tiro- 
pati for a month. Fever subsided. In- 
flat-nation of the joints abated. He was 
was b'Gugr-l to Tirupali and was atten- 
ding once a week morning prayers at 
Sri Sastry's house and was undergoing 
treatment After a month the whole skin 
was normal in condition. He was able 
to raise his hands and fingures. The 
joints were working normally. He is 
alright and is picking up strength. He 
will be going home in a fortnight (by 
the 15th of June) having picked up 
enough strength. The most important 
part of the treat manf ?was the touch of Sri 
Sastry's palm all over the body over the 



skin, in the beginning of the treatment 
3 or four times in all, 

I!. Different types in two other cases 
were also curred. 

(i) wife af Mr. 1C L. Narasimhachari 
Vakil, Tirupati. While patches all over 
the body, 

10. (ii) Vakil's clerk in Mylapore-Vaish- 

rtavite brahmin. 

11. T. B, of : 

White liquid was cosing out of 
wholes from tibia! malleolus around the 
ankle of the legs. The patient is 

Mrs. C. Sundarachari of Tirupati. She 
had been suffering noticeably for the 
last three years. Two children were 
born during this period. Both of them 
had deformed ankles. She developed 
pain at the bottom of the spinal column. 
A hole was formed and liquid was 
cosing out. She was unable to sit up 
or move about. She was an impatient 
in the General Hospital, but there was 
no improvment. Sometime after she 
came back to Tirupati she was treated 
by Sri Sastry from Nov. 1946. By March 
1947 the holes in both the legs have 
closed up. She has no complaint and she 
is keeping normal health. 

12, : "Cancer of the Womb" 

Mrs. R 8 Patthasarathi Ayengar of 
Tirupats had some pain in the region of 
the lower abdomin for about two mon- 
ths. It was neglected. Discharge of 
black red liquid started and gradually 
increased very much in frequency and 
quantity. Doctors were consulted; Dr. 
Ramakrishna MBBS and Dr. Mrs/Mica 
of Tirupati. Both of them took the pati- 
ent to Dr, Mathai, of the Mission Hos- 
pital, Renigunta. The disease was pro- 
nounced to be Cancer of the Womb in 
an advanced stage and they were unable 



Some ailments : Appa Rao 

to control the discharge and gave it up 
as hopeless and expected the patient to 
die in a few days. They also advised 
that there was no use taking her to 
Madras General Hospital even, She 
went home. Her husband requested Sri 
Sastry to treat her which was done one 
evening at the patient's house. The 
dJscharga abated and she slept well 
that night. Next morning also Sri Sas- 
try her similarly,, There was 
no discharge whatsoever and the patient 
recovered strength of mind and felt ener- 
getic. She came to Sri Sastry's house 
in the evening; another treatment 
continued for four or five days continu 
ousiy. She was completely normal in 
health and was attending to her house 
hold work, This was three months back 
in February 1947, 



123 
13. 

A young man of Tirupati of 1 3 was 
bit by a snake at about 10.30 P. ML in 
the open ground some distance from his 
hut. He was alone and was hastening 
homeward, He fell down unconsciously 
on the way. He was carried home by 
some friends and neighbours, He was 
taken to a doctor in Tirupati but he did 
not show any signs of recovery. He was 
then brought to Sri Sastry's house at 
about 12.30 a in. He was unconcious, 
froth in mouth and cold all over the 
body. After a few minutes treatment 
he slowly recovered conciousness, 
sweat abated slowly and he complained 
of pain in the heart. After some more 
time and treatment he was free of the 
pain also. He was alright and went 
home. (to be continued). 



[Scientist and Stalwart Vissa Appa Rao Pantulu (1884-1 966) formerly Profe- 
ssor of P!v/s!cs and member of the erstwhile Madras Educational Service was a great 
scholar and connoisseur of Art and Music. He was afso one of the founder members 
of the Madras Music Academy. 

Ill-health of his family members brought Sri Appa Rao into contact with Sri 
Prabhakara Sastri which later developed into friendship and kinship, 

Here we publish a few case studies recorded from time to time by Prof, Appa 
Rao In the early Forties and later, of certain patients who were cured by the Yogic 
treatment of Sastriji. 

Incidentally it may be recalled that the birth centenary of Sri Appa Rao Pantulu 
falls next year Ed,] 







cop 



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The damsel's beauty Is inestimable 

Maids! think of the display of her Charms and graces. 

While her big Chignon does darkness spread 

And her facial features are like Sunshine 

Did you spy, maids! like night that follows day 

Each is distinct fore and aft with no overlap betwixt the two 1} 

While her long and comely breasts swell 

The expanse of her lovely waist uncovered and 

Did you see, Q maids! look as though 

The mountains and the vast sky 

Have in her, turned upside down II 

While her hands entwined round the back of Lord Vunkateso 

And His hands cover her over In embrace 

Did you see maids! they seem like 

The sapful boughs interwoven by creepers and tendrils now 1! 



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Our Co:.-r;butors in lHanimaniari-1983 



1. Adam Luthern. P. Head Master (1950) High School Alapadu Post Tenali Taluk, 
Guntur District. 

2. Anandamurthy Dr. Veturi : M. A. PhD., P.G., Dip. in Applied Linguistics; 
Reader, Telugu Department, Osmania University, Hyderabad. His doctoral thesis is on 
the "Tallapaka Poets". Editor of the Journal, Manimanjari. 

3. Anjaneyulu Veturi : M. A., M. Litt. JointjDirector (Retired) Planning Commission, 
New Delhi, Member, Advisory Board, Manimanjari 17-1-388/5/A Lakshminagar, 
Saidabad, Hyderabad, 659. 

4. Appa Rao, Prof : (Late) Formerly Professor of Physics. Presidency College, 
Madras; and Principal, University College, Waltair, A reputed scholar and critic. His 
constributions include writings in both Telugu and English on Science, Yoga, Music and 
other fine arts. 

5. Balakrishna Murti, Panganamala; Scholar and Research Assistant. S. V. 0. 
Research institute, Tirupati (Retired). 

6. Gouthamudu (Prabhakara Sastri. V) Pen name of Sastriji. 

7. Henry Thomas Hamblin; contributor to John London's Weekly. Outline 
Supplement (1936). 

8. Kalpavalli Chaganti : Wife of Chaganti Sankara Rao. An ardent devotee and 
disciple of Sastriji. 

9. Lakshmana Sastri, Kappagantula (late) Scholar, Poet and Orator. Author of 
several works [in Telugu and Sanskrit. 

10. Narasimham, Prof. Potaraju (late) Formerly Professor of Philosophy, Presidency 
College, Madras. Senior disciple of Master C. V. V. of Kumbhakonam. 

11. Narla V. R. Poet, writer and well known journalist. Formerly Editor Andhra- 
Prabha. Lumbini, 7th Road, Banjara Hills. Hyderabad-500 034. 

12. Prabhakara Rao, Mudivedu : M. A., B. L. Sc. : Scholar, working as Research 
Assistant, S. V. 0. R. Institute, Tirupati. His contributions include works on literature 

and criticism. 

13 Prabhakara Sastri ; Veturi (late) : 



ur Co 



135 



14. Raghava Sarma, Kavisekhara Gurujada; Scholar, Poet and Freedom Fighter. 
Author of Several Poetical works. Brindavanam, 21/316, Opp. Railway Station, 
rtachilipatnam-511001. 

15. Rajamannar, Pakala Venkata (Late) formerly Chief Justice, Madras, Editor/- 
Kala. Art Critic, Writer and Dramatist. 

16. Rajasekhara Satavadhani D. (Late) Scholar, Poet, author, of^the Modern Epic 
^em; 'Rsr.apratapa Charitam'. 

17. Ramachandra Sastry, Dr. Challa : Medical ?ra^t : *:or.ei, Poet. Son of tha Lata 
^halla Suryanarayana : Piihapuram, East Godavari District. 

18. Ramakotaiah. Kotta : A well known disciple of Sastriji and author of two 
works on his Master 'Ma Sastrigaru' and 'Prabhakara Pravachanalu'. 

19. Ramalinga Reddy. Sir Cuttamanchi. (late) Poet, Scholar, Critic and Admini- 
strator, Formerly Vice-chancellor, Andhra University, Waltair. 

20. SadanandaV. student (1950) contributor to Gandhi Ramayanam. 

21 Sankarasastri .Dr. Veturi. A. M. A. S. Ayurvedic Physician and Scholar Edited. 
the Ayurvedic Journal, Dhanvantari. Srivatsa1 -1-770/4, Gandhinagar, Hyderabad 
380. Contributor to Gandhiramayanam. 

22. Satyanarayana Dr. M : R. M. A. Ph. D. Reader, Department of English, P. G. 
College, 0. U., Hyderabad. 

23. Satyanarayana Sastri. Madhunapantula. Scholar and Pert. Author of Andhra 
Puranam. Editor (formerly) 'Andhri'. 

haoSri Rao Dr. Pochiraju : Ph. D. Head, Dept of Telugu, Maharani College 
Was awarded Ph. D! for his thesis on the Hfe and works of the tate Vetur, 

Prabhakara Sastri. 

25 Srinivasa gurudu (late) Poet. 

26 Sundara Murthy Dr. Veturi M.Sc. Ph. D. Reader, Dept of Chemistry, 
Osmania University, (Retd). Hyd. B. 8-F4, Vigyanpuri, Hyd. 

27. Sundara Sastri Veturi : (Late) Father of Sastriji. He was an Ayurvedic Physician 
and a learned person in both Telugu and Sanskrit in his own right. 

28 Venkatanarasayya. Jasti: Scholar and Poet. ChH.ka1.ripeta. Guntur D.st. 



29. Venkataramanayya. Bu,usu : Scholar and . 

Works Close associate, admirer of Sastriji. 34. Second mam Road, r.r^.^r,.. 

on the life of Sri Krishna Dewiaya. Sangam Jagaralamudi, Suntut D.st. 

31 . Oasarathi. D,. K. Kaiaprapoorna. Poat-lau,e.te of Andhraftadssh. An 
Poet, lyricist, and author of several works. 




2-aj 1/82 



7 1332. 



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Procsedinos of the Director of School Education ; A. P. *;'. 
R. C. No. 1672/S4/82 Dated 28-7-198,;, 

Sub : Commendation of journal "Manimanjari" for ':'r-.' / use In the 
High School and Govt Training soiiegiss '"* . 



FORM 



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40 



coofi 

Subject- of RANGANATHA 

BAMAYANAM 

Waltair 

8-9*1938 

". , . I am desired by the Vice- 
Chancellor to request you kindly to 
begin the work of preparing a correct 
text of the poem, Ranganatharamaya* 
namu. As desired by you, the assista- 
nce of a clerk will be given to you. 
For this purpose Mr* G. Subbaramayya, 
ex-editor of the 'Bharati', has been 
appointed (vide copy of his appoint- 
ment order enclosed). 

1 am to inform you that the Univer- 
sity expects you to prepare a masterly 
edition embodying portions omitted so 
that a scholarly edition may be made 
available 

Kindly acknowledge receipt of this 
letter. 

The manuscript Is being sent by 
separate registered post" etc ; 



P.P S. 



Waltair 
7^10-1938 

tf/ . . . i am desired by Vice-Chance- 
llor to write to you as follows ; 



Mr. P.P.S. Sastry who came here 

the other day In connection with the 
University bussinss had a talk with the 
Vice-Chancellor on this subject. ML 
Saslri is of the opinion that there wii! be 
difficulty from Government if the Univer- 

*4NWW* ^ 

sity officially appoints you as the Editor 
of RLngomtlui Ramayrjrunm. He there- 

fore proposes that the whole thing 
should be done quietly and unofficially, 

that ha (Mr. Sastry) whould giv0 all 
assistance to Mr. G. Subbaraniayya, the 

Pandit clerk appointed by the University, 
but that we must not officially call him 

a clerk appionted to assist you and that 
your name most not appear as the offi- 

cial editor. He further suggests that after 
the manuscripts are ready, you may 
require about f iftson days to one month 
to put it into a shape and that for this 
you may take leave than and complete 
the work. As the Vice-Chancellor will 
write the introduction he may mention 
you as one who hat assisted and so 
forth. 

This Vice-Chancelior hopes that 
you will kindly nyree to the above propo- 
sals and do the work without having 
any official designation, 

Kindly treat my letter No- 179-C-38 
dated 8-9-38 as having been cancelled. 

An early reply is requested/' etc, 



ssa 



From : V. Prabhakara Sastri 

4 S Veokatarangam Pillai st 

Triplicane, Madras 

30-10-1931 

fl . . . I request you to assure the 
Vice - Chancellor that I am second 
to none In my eagerness to see the early 
publication of the critical edition of the 
'Ranganatha Ramayanamu'. Mr. Subba- 
rama iyah whose services I have secured 
for this purpose is a competent and 
conscientious scholar. He has borrowed 
the necessary Mss. from the Library -and 
is proceeding with the work. With the 
co-operation that I am always willing to 
give I have no doubt that a really useful 
edition will result. The introduction 
which the learned Vice- Chancellor inte- 
nds to contribute will be a very welcome 
addition and a notable feature of value. 
1 am really happy to know he will be 
co-operating in this work. 

Ther are certain topics, however, 
which can be satisfactorily dealt with 
only by one who has pot in considerable 
work specially on this book. These Inc- 
lude critical consideration of the author's 
life, date, style etc., comparison of the 
treatment with those in Sanscrit and 
other Indian Languages and so on. Any 
remarks worth making on these will most 
suitably be made as a critical study 



82 



appended to the edition, not as an inde- 
pendent work. And the remarks should 
embody the results of continuous patient 
study and research If any scholar Is 
willing to give freely of the fruit of his 
labour in such a matter, I am sure the 
learned Vice-Chancellor will agree that 
he may expect in fairness to himself and 
to other scholars, the due recognition of 
his work as the author of the study, 
Without undue immodesty, 1 believe I 
can contribute a study of some value. If 
the distinguished Vice-Chancellor, who 
is himself no mean scholar* thinks my 
services worth commanding, I shall be 
happy to place them at his disposal. All 
that 1 request is that the labours should 
receive the barest justice by due recogni- 
tion of my editorship and the authorship 
of the critical study. I also request that 
the necessary permission from the Gove- 
rnment of Madras should be sought for 
and obtained before the book is given 
its fsnal shape, I am sure you will realise 
that this permission is essential for me 
to do the work, if respective, of my name 
figuring anywhere ! shall be graeteful if 
you will place this letter before the 
Vice-Chancellor and communicate his 
decision to me at an early date/* etc. 



15-1 1-1938 
Waltair 

"... I have the honour to inform you 
that the Syndicate has invited Mr, V. 



Prabhakara Sastry of Government Orien- 
tal Manuscripts Library, Madras, to edit 
and prepare a masterly edition, embo- 
dying portions omitted of the above 
poem and to request that you will be so 
good as to permit him to undertake the 
work, 

I may also add for your information 
that the University will not pay him any 
honorarium and that the work is one of 

guidance only. 

I may further add that the Vice- 
Chancellor has appointed a Pandit Clerk 
to work under Mr. V. Prabhakara Sastri 
to do the writing and other work in the 
preparation of the above edition, 



tic 



12-12-1938 
From : Prabhakara Sastrri 

"...The preliminary copying and 
and collation is entirely the work of Sri 
G, Subbaramayya, a competent scholar. 
As I have no hand in it I can neither 
regulate nor accurately judge the speed 
with which it is done. From what I have 
come to hear about the need for consul- 
ting Mss. outside Madras and judging 
from general considerations, 1 believe it 
will be some nine or ten months before 
my help is needed for editing, 



8 



Even at this stage, the preparation 
of the press copy will be done only by 
the Pandit under my guidance, in the 
shape of directions given from time to 
time, say once a week. The period taken 
for the editing will thus depend largely 
on the quickness with which my instruc- 
tions are given effect to. Hence there can 
be no accurate forecast here too. 1 believe 
about six moths will be an outside limit. 
During this period my work will be only 
for about halfan-hour once a week. 

After the Ms. is made ready 
for the press, I shall require about a 
fornight to write out the Introduction. 
This may be done usefully even after the 
printing of the text is complete, which 
will be roughly two years or a little 
more from now. This fortnignt's writing 
will be the only continuous work requi- 
red from me. That will be dona only a 
a considerable time hence. And even 
that can be done without detriment to 
my office work, 

I have given the information as 
folly as possible so that Government 
may have all the details needed and have 
no occasion to ask further questions 
before disposing of this matter.'etc., 

* * * 

FrornV. Prabhakara Sastri 
24-2-1932. 



To 



Dy. Director of Public Instruction 

Madras. 



"... In a letter sent last November 
to the Curator, Government Oriental 

Mss, Library. I had stated that a compe- 
tent scholar employed by the 



University is doing the preliminary work, 
and that the editorial work involved just 
now would require about one hour 
every week, till the preparation of the 
press copy. This will take about a year, 
After that period an Introduction will 
have to be written, requiring about a 
fortnight's whole time work ; this work 
however, can be suitably spread out over 
a longer period so as not to Interfere 
with my legitimate duties. 1 have no- 
thing to add now to this information 
already supplied to the Curator, 'etc,, 
if Tir * 

24-3 89 



Sa. 83 



&c<5 



11-9*1941 



***..! am in receipt of your letter 
asking me to send my 4 *Introduction/ 
to the book. For the past three 
months I have been in bed f I have 
not been attending to the college 
work also, 1 am now on sick leave* 
I regret to say that 1 will not be able 
to sit up and write the Introduction 
until a month more to come. In this 
connection, I may also state that I 
will have no objection to V. C, wri- 
ting the introduction as he origina- 
lly planned* Further I will write 
the Editor* s Preface. I am now very 
weak and unless I recover completely 
I will not be able to do any thing, 
That will be only a month or 6 weeks 
hence. ! am very sorry that I am 
unable to write dcwn and send the 
Introduction to you as soon as the 
printing of the text is finished. 1 etc. 



Waltair 

28-9-1941 
My dear Prabhakara Sastri, 

Very sorry you are ill, on acco- 
unt of which I am told you want m to 
write the preface 



It is unnecessary to have both a 
preface and an introduction. Enough if 
there is one. in the introduction that I 
shall write, l^shall make necessary refe- 
rences to you. 

Please let me have some facts 
about your connection with this scheme 
and also an account of the life of Gona 
Budha Reddy, on which you are an 
authority. It is enough if you send me 
the bare notes either in your own hand 
or taken to your dictation, say within 
two or three days. 

The Press is worrying us on accou- 
nt of our delays and started asking for 
revised terms for the paper* 

Please let me have some 
notes on the textual improvements made 
in the present edition. I shall write the 
introduction in two parts, one based on 
the Information supplied by you-and it 
will be practically your own-end the 
other the literary criticism, which will be 
mine mainly. Though if you send me your 
notes, I shall incorporate them giving 
credit of course to you. 

Please treat this as most urgent. 

Hope you will soon improve in 
health. 

Yours Sincerely, 
C. R. Reddy. 

* * if 

Waltair 
7-10-1941 

My dear friend, 

Many thanks for sending me your 
notes for the Preface of Ranganafhg 
Ramayanamu- 



8 



Till two ago no fair copy of 

the book was sent to me ; and now that 
I have seen it, I must really congratulate 
you on the sumptuous and scholarly 
edition you have prepared. ! shall try to 
hurry through the Preface, though i am 
hard pressed for time from every direc- 
tion. 



With regards, 



Yours sincerely, 
C. R. Reddy (Sd/-) 



Waltair 
11-11-1941 

My dear friend, 

I would like to be enlightened 
on the following points as urgently as 
possible since It is required for purposes 
of my Preface to Ranganatha Ramaya- 
namu. 

What is the principle on which you 
have formed the main text and that on 
which you have relegated passages 
which appear in previous printed volu- 
mes to an Appendix, as also many pas- 
sages which appear in the Manuscripts 
but which did not appear in the 
previous printed volume? For example, 
the episode of Sulochana in the 8 Yudda~ 
kanda, which has appeared in previous 
printed volumes, is now relegated to the 
first Appendix. Other verses of Sulo- 
chana story which did not appear before 
are to be found in Appendix No 2. I 
would like to Know the principles on 
which these judgements were made. 
Excuse trouble* 

Yours very sincerely, 

Sd/- 
C* R. Roddy, 



12-11-1941, 

My dear friend, 

Sub : Rargansths Ps r i : ~ r - :: 

I forgot to add yesterday the 
omission, both from the text and 
Appendix No. 1, of 

in Rasneshwaram, appears in the 

old printed versions, at any In the 
versions which I read as a and 

read about a dozen o onci 

again at Chittoor. let me 

the reason for this ; or if I am in 

the very statement of the fact i 
have not gone wry CJQSS'V th/cx;'* your 
fine edition* 

I must say on tha 

principles which you to y yf 

three-fold classification of the 
text. Appendix No. 1 and Appendix 
No. 2, or in other the : '"re ;;V: 

of inclusion and that 

your judgement. 

Please treat this as 

best regards, f atc, f 
lie * * 



i.; 11 



111 S 



, 89 



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AOw f 3 00 co30t) OwfJ Q^o&C&GrvQS I S3S) C)SidD 

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^ 71 



WALTAfR, 
12th Jone, 1939. 

8. R. Reddy, Hon. D. Litt 

Vice-chancellor* 

My dear friend, 

I have accepted the Presidentship 
of the Telugu Section of the Oriental 
Conference to be held in Hyderabad next 
December. And since accepting, I have 
g^ i ^ ^rpfftf crSS been wondering whether I can discharge 

the responsibility creditably. 

I have been thinking of some 

themes and a new idea has struck me, 
on which 1 wooid like to invite the 
opinions of authoritative scholars iika 
you. And that is- the connection bet- 
ween Telugu Life and Literature, 
historically treated. 



40 



i would like to know what you think of 
this subject and whether you will enrich 
my stock of by your own 

observations, 

Mom especially In regard to 
contemporary Telugu literature with 
which you are so thoroughly conversant, 
I would like you to give me a classifi- 
cation under different heads and show 
how the different books are firstly a 
a representation of life and manners as 
they are, and secondly, afford a key to 
our future ambitions, religious, social 
and political and finally how a large 
number of them are only translations 
and adaptations, which reflect either the 
light of our ancient past are the mere 
anrficia! light of Western countries and 
Bengal 

In this connection, the plays of 
Yakshaganams and other vifiaae 
dramas and like Bobbili "and 

Baianagamma and the Immortal Palnatl- 
Viracharitra should be considered In 
addition to Kreedafohtramam, the classi- 
cal book on life in Warangal. 

I have given you a rough sketch 
of the theme. You can fill fa and fill up 
as you please and send me whatever 
matter you can muster. 

Please excuse trouble, 

Yours sincerely, 
Sd/- 

C 8 Fl Reddy 

P. S. Could you kindly give me a short 
synopsis of the contributions to Religion 
and Philosohy of the Andhras whether 
In the Sanskrit or the Telugu langua- 
ges or to social reform amorcst 
Hindus ? 



Veturi PrabhakaraSastri Garu 

Oriental Mss. Library 
Egmore MADRAS. 



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Proceedings of the Director of School Education; A.P. Hyderabad : 
R. C. No. 1672/S4/82 Dated 28-7-1982. 

Sub : Commendation of journal "Manimanjari" for library use in the 
High School and Govt. Training colleges in the state-Regarding. 



DECLARATION FORM 



1 . Title of the journal 

2. Publication 

3. Publisher's Name 

4. Nationality 

5. Address 

6. Place of Publication 

7. Printer's name and address 

8. Printing.Press 

g. status of the Journal 



MAN'.MANJARI 

Ha!f-year(y (February and August) 

Veturi Anandamurthy 
Indian 

6/2RT (New) Vijayanagar Colony, 
Hyderabad - 500 457 
a ' 

As at Col : No. 3 and 5 noted above 

DAKSH1N BHARAT PRESS, 
Khairatabad, Hyderabad-500 004, 

Owned by Individual ; 
Veturi Anandamurthy. 



Paper used for the printing of this book was made available 
by the Government of India at Concessional rate. 




Volume 3 - No. 1 . February 1983 
JAYANTI ISSUE 



A bi-linguai Bi - Annual 
Literary Yoga Research Journal 



General Editor : 



Dr.VETURI ANANDAMURTHY 



Editorial Advisory Body 

SRI TIRUMALARAMACHANDRA 

SRI KOTTA RAMAKOTAfAH 

Dr. P.SESHAGIRI RAO 

SRI V. ANJANEYULU 

Dr. V. SUNDARA MURTHY 

SRI V. GURU PRASAD 

Dr. VISSA RAMACHANDRA RAO 

SRI RAVI RAMA MURTHY 



VETURI fflflBHfflfflHfl SflSTfil TWIST 



'SRINIVAS' 6/2RT (New) 

Vijayanagar Colony, 
HYDERABAD-500 457. 

Andhra Pradesh 



*> 



, <. " 
x ',",'/ 

N ^ > 



CONTEN 



1 . The Yoga School of Kumbakonam 

2. A New Sanskrit- 
Work of Krishnadevaraya 

3. Veturi Prabhakara Sastri- 
Memorial Trust 

4. Goda, an eminent Tamil Poetess 

5. Introduction to Tiruppavai 

6. The great spiritual Revival 

7. Prsgrss Prabhakaran 

8. Songs of Annamayya 

9. News and Views 



11 
14 

17 
20 
22 

27 
30 



P. Narasimham 



8 V. Prabhakara Sastri 



Dr. V, Anandamurthy 
V, Prabhakara Sastri 
Henry Thomas Hambiin 
V, Prabhakara Sastri 



The Ijoga School of KumbaKonura 



[We are publishing an article titled The YOGA SCHOOL OF 7. J ; v 
KOiSSAIVS ksepir.g in view of strong pleas from a section of our reader- 
ship to puplish articles conected with YOGA LIME of Master C.V.V. 

Though we could not Identify the writer of this article, we are con- 
vinced that the writer could be the Late prof. Pcfcra'u Marasimham of 
Presidency College Ed.] 



The purpose of this essay is to give 
a brief account of Master C.V.V. and the 
School of Yoga founded by him. it will 
not be out of place to refer briefly to 
Kako Bhujandar Nadi and the Bhruva 
Nadi before giving a sketch of the Yoga 
School and its revered founder. These 
are two of the several Nadi grandhas in 
astrology which deal with predictions 
and life readings of human beings. It 
is not proposed to enter into the accu- 
racy or otherwise of these predictions, 
etc., here, 

The Kaka Bhujandar Nadi 

The date of the original Kaka Nadi 
is not known but is stated to be about 
the beginning of Ka!i yuga or about 
3,000 B.C. The nadi now extant (which 
is a copy only) was copied from the 
original in Kali 1,000, i.e., 2,102 B C. 
It is in the form of a dialogue in Tamil 
verses between Kaka Bhujandar and the 
eigth Vasishta. From this it can be infer- 



red that Bhujander had been *.*:? -,: scf - 
tor of seven Vasishtas prior to tfca Vasi- 
shta of this nadi, 

The genesis of the nadi is described 
in the document itself. Once upon a 
time Bhujander attempted to see Frah- 
man. Even after having crossed the 
seven traJiiloRE* plsn^s, {Maha Paranir- 
vanic, etej) he could not achieve his 
object having encountered with an ada- 
mantine wail on his way which imped- 
ed his further pro-grass. 3h^""'.'r sore- 
ly disappointed, gave way to lamenta- 
tion. As if in response to his piteous cries, 
there arose a sound from behind this 
wall from which he understood that the 
time was not yet ripe for him to sae 
Brahman, that he would get his oppor- 
tunity when the origin is born in man 
form in the Kudanthai Kshetra Kumb> 
konam) after the lapse of 27 Chatur 
yugas, and in the first yuga of Kali of 
the 28th chaturyuga. E'r -jjf.de.' then 
goes on to say that the Brahman .*,'' 



Manimanjari Fob, 83 



be born In a spot to the East of the 
KaTiakotipeetam adjacent to Shagavad 

Ghattam on the banks of Kahar nadi 
(the Cauvery). He then gives in detail 
the planetary positions under which the 
Lord would be bora With the help of 
these details It is now possible to infer 
that the founder of the Yoga School at 
Kumbakonam should have been the in- 
carnation referred to by Kakar* 

The copy of this Nadi that is extant 
in our Presidency is written in Tamil 
verse, it deals with horoscopes as Its 
other sister nadis. But the remarkable 
feature that is peculiar to this nadi is 
that it gives such details of the horo- 
scope readings that it is impossible for 
an ordinary astrologer to foretell, vizj, 
the name of the place of birth, the accu- 
rate time of birth, the name of the nati- 
ve, description of the profession, etc., 
with great precision. But the purpose 
of this nadi seems mainly to unravel the 
the mysteries of this New Yoga. The 
horoscopes so for scrutinised relating 
to the members of the School of Yoga 
reveal the greatness of this nadi* The 
depth of the knowledge of the author 
is remarkable. It is ail-sided and super- 
human- This nadi though mainly writ- 
ten in Tamil Indulges in the^use of 
various words relating to other languag- 
es like Canarese, Telugu, Hindustani 
and a large number of English words, 
And what is more, a number of the verses 
are composed with the names of the 
several courses of yoga which Master 
distributed for practice to tee mediums, 



The courses are given mostly In words 
(sounds) of English and a few in Sans- 
krit. The critical reader may wonder as 
to how an ancient nadi like this could 
contain pure English words of a post 
Chaucerian character. This may throw 
a doubt on the genuineness of the work. 
But the facts are there to judge. This 
nadi reveals to us the greatness of the 
Master to some extent Hess dlscribed 
as the very Brahman Himself the 
Creator of the Universe. 

The Dhruva Nadi 

In the other nadi the Dhruva nadi- 
the Master's horoscope is described in 
very eloquent terms. The author of this 
nadi is Satyacharya who flourished about 
500 A. D. He is referred to in the 
3:!ha*r.]sthskc: by Varahamthira. The 
latter lived around 600 A. D. 

Master C. V, V. was born on the 4th 
day of August 1 868 at Kumbakonam in 
the District of Tanjore. Who could 
have foreseen that this littla child 
was a Mahatma of Brahmasam the 
Virat who took birth in the physical 
for the establishment of a New Line of 
Evolution in Creation ? He was born in 
a Niyogi firahmin family of Saivste per- 
suasion. The birth took place in his 
father's house in a town with a river 
flowing on either side of it, studded 
with many temples and consisting of a 
popular of defferent casts and creeds. 

He was a yogi in his previous life. He is 

equal to a Virat. He will obtain the 
knowledge of Brahma Loka throw!] 



The Yoga School : Narasimham 

his second wife. The native will prac- 
tice an unheard of yoga. It is Briktha yo- 
ga, that he attains and practises in confo- 
rmity with the current times. The planets 
rule according to his bidding. His amsam 
is that of Brahma. He is a Mahatma. 
He is an equal to Brahmavatar. He 
transforms those as his equals who bow 
to him in obeisance. He conquers death 
and old age by his yoga. He reigns 
over Brahma Loka. 

The Kakar nadi, on the other hand 
describes the native as the very Brahma 
of the New Evolution. It refers to the 
advent of the Halley's Comet in 5,011 
of Kali Yuga. This is the time when the 
revered Master C.V.V. started his Yoga 
School on 29th May 1910 at Kumbako- 
nam in his 42nd year. The Yoga is 
called Brikta Rahitha Tharaka Raja 
Yogam. The yoga courses were distri- 
buted for practice to the initiated mem- 
bers of the school during the span 
of the next 12 years until 31 January 
1922. There were 16 General Calls by 
Master during which the members- 
calied the mediums - used to gather 
for the purpose of receiving instruction 
and courses for practice. The General 
Calls were usually held at Kumbakonam 
in the premises of the Yoga school 
Master himself spent some time in 19 1? 
with his mediums at Madras. A total 
number of 752 mediums were Initiated 
by Master during the span of these 18 
years. The mediums initiated up to the 
end of 31 st January 1922 from the 
beginning fo the school were grouped 



together into the Olidere ; . 7m- 
admissions were finally closec a;t 3' *l 
January 1922. Three members v.efu. 
however initiated by "i,^^ fa'./- -..._ *. ,. 
and they were grouped as the Master s 
Link. It was ordered by Master to prac- 
tise the last course, viz . CL'Z!*'. * 1 
Name prescribed by him until further 
advice. On 1 2th May 1922 Master lu> 
dissolved Himself into the elemints 
bidd'r-g Ether 'to work out' the lest cf 
His Glorious Plan. The further adv'cfc 
and the time of His F.ot./.v- can b 
revealed to us by Him aione. The K&kar 
nadi refers to this event in its verses. The 
nadi states that the planets have no 
influence over this native after his 54th 
Year. 

There are some hints directly given 
out by Master to enable us to determine 
the time for the fruition of the Yoga a!ter 
His disappearance It has been told that 
there will be a change in the Moon 
There will be an appearance of a Comet 
before the advent of Master. The cmr.et 
will appear near Neptune and this vul. 
be the time for the gathetmg of tne 
mediums. As an evidence of the com.ng 
comet, there will irradiate from the Run- 
daiini of the msdfcms, the J-.^i of 
Master. His form wit, be seen by tn& 
mediums along with the comet The ace 

of the Earth c^-.ges on account o: 
frequent earthquakes before the fulfil- 
ment of the Line. Theshakrg will be 
so much and so frequent tnai the tann 
will increase in its mass and as a 



Manimanjari Feb, 83 



c ; "* ' -; . <, .:- there will be an elongation 
in tre duration of the day from 24 to 30 
hcurs And this will produce dislocation 
of the planets and a rearrangement of 
the while cosmic order. The inclination 
of the axis of the Earth will also undergo 
change. New lands will appear in the 
ocean -beds. 

it is also said that there will be a 
perception of Light and a 'memory flash* 
folio wed by sound before the comple- 
lion of Master's work. And until then 
it tells the mediums to remain silent 
Tne eartn will be self-luminous and there 
will be two Moons to the Earth the 
present Moon and Venus. These chan- 
ges are said to happen at the commence- 
ment of the direct y;::;i~j of the Line,, 

There are references to the Theoso- 
phical Society founded .by Col, Olcott 
onJ Madam ?,;^;s:,y in 1373 at New- 

york. There are also references to Mrs, 
Annie Besant and Mr Leadbeater, if Is 
said that the rmmbers of the T. S. will 
join the Yoga School to get the benefits 
of this yoga, There are also references 
to Suddha Dnarma Mandalam of N. India 
and the Order of the Star. 

The, >'>:;*,:>;; of the school have 
baen oxpljjnod by Keka BhujjnJar with 
reference to music symbols, ragams of 
Indian music/ scienca of drumming, 

games of cards and other things, 

present silence as he before. It is 
said he will make his appearance to his 



disciples at the dead of night on a cer- 
tain day which he alone would reveal. It 
Is punningly stated by the author who 
iT^e.-rogc-les ; "Dost Thou appear in the 
dead of night, because Thou thinkest 
thai the world is full of sinners and that 
they should not see Thee ?". 

Regarding the lime, manner and 
sequence of development, Master has 
given us some illustrations : 

Just as a hen knows the time for 
pecking at the shell of the egg to let out 
the developed chicken inside which is 
ready to come out, so Master knows the 
time to give the hint to his mediums 
about the moment of completion. 

Another illustration given by him is 
that of the -r^r/*: ::.-;:,^ of a watch in a 
factory, The necessary whoels, pinions, 
screws, etc,, of a watch are mads in 
different spots of the factory (in cur 
case the body); they aro assembled 
fogather b/ the mechanic; the main- 
spring is wound and it is only when the 
final shake is given the motion begins 
and the conception of a working mecha- 
nismas a watch comes to us 

There is a third illustration regarding 
the sequence of development which 
Master referred to -viz., the case of an 
Electric installation forf^hiin^ purposes. 
The electric plant is Installed for genera- 
ting electricity. Posts are planted ard 
connected with wires and bulbs are 
filled, A main switch is fixed to connect 
the flow effigy with the wires and 
bulbs, When the switch is puc on the 



The Yoga School : Narassmham 



energy flows on rapidly through the 
wires and illuminates the different bulbs 
in quick succession. No doubt there is 
some interval between the lighting up of 
one bulb and another. But the process 
Is so quick that it may be taken that all 
the bulbs were illuminated simul- 
taneously, the difference of interval 
being very negligeble. So is the develop- 
ment of mediums at the time of comple- 
tion* 

The ideal of the Line is to make the 
people on this planet live in peace, with 
plenty, without want disease, decay and 
death in Eternity in an immortal embodied 
state. It is to attain a state of 'Jivin 
Mukta' quite independent of the cosmic 
laws that govern all Life at present. The 
New Yoga is to usher in a Pure Merry 
Life bereft of all pain and misery. And 
the prophecy in the Corinthians "The last 
enemy that shall be destroyed is Death", 
wii! come to pass. 

Like all other yogas, this yoga is also 
based on the rousing or kindling of 
"Kundalini' 1 , It recognises the seven 
abstract planes of Mahaparanirvanic, 

Paranirvanic, etc,, but with this diffe- 
rence. The knowledge is not obtained 
here in the Samadhic state. It is obtai- 
ned In the physical conscious state. The 
knowledge of the seven planes ia unified 
and made to act in one plane -say the 
eighth plan0- an absolute physical plane 
of consciousness, Whereas the old 
yogas had not attached much impor- 
tance to the eternal keep-up of the 



physical body, this yoga places it in the 
foremost of its principles. The body will 
be one self-created by the medium 
(yogi) by dint of practice of the yoga 
and therefore independent of ordinary 
creative factors and elements. A conti- 
nuity or bridga will be established 
between the supra-cosmic slates and the 
physical cosmic state. There is thus no 
room for delusion of any kind of pheno- 
menon or abstractivism. 

This yoga is not based on any ancient 
texts like the Upanlshads, the Bhaga- 
vathgita, t etc. It is unique and unpa- 
rallelled in its conception. The existing 
knowledge shows us certain clear cut 
ways and means which have not been 
able to take man out of the vicious cricle 
of births and deaths with all the atten- 
dant want pain, misery, disease, etc.. 
of life on this Earth, 

"The old order changeth giving 
place to new, 

Lest one good custom should 

corrupt the world/* 

The world is ever-changing. There is 
nothing like a constant factor except 
perhaps in mathematics. The Law of 
Nature is dynamic. The in-flow of 
energy into the cosmos from the super- 
cosmic fields is perpetually though impe- 
rceptabiy effecting a change in the natu- 
re of things, Evolution is dynamic and 
not static. 

The current philosophical truths 
which our ancient teach us, requi- 
re to becarefjlly analysed and reassessed, 



The categories Immortality, Muk- 
ti. Existence, Karma, Nirvana, etc., have 
to be revalued Thus according to this 
school Immortality' means the conquest 
of death "here* and not a belief in not 
being born after death. The goal is not 
one of stopping "births" or 'rebirths'. The 
foundation of any pragmatic philosophy 
shouid be on the factual world of expe- 
rience. In the practical metaphysics of 
life, the conquest of disease,, decay and 
death, want misery, poverty* etc., 
should be Included and an active 
attempt should be made to eliminate 
them from the aspect of all embodied 
life. The mere promise of a future hea- 
ven after death has become stale enough 
to give the necessary urge to life of 
man to iive on In spite of pleasure and 
all the allurements of life here. 

To realise Brahman would mean to 
attain Immortality In our sense of the 
term, It should be applied to things 
mortal. There is no meaning in apply- 
ing it to things already immortal in their 
nature. What is mortal shouid be trans- 
formed into immortal. Man should 
acquire the knowledge of the Self the 
immortal principle in him. Death shold 
not be viewed as a permanent accident 
of all embodied life. 

Mukti is freedom from re-births. 
The attainment of freedom from re-birth 
is a state which we cannot verify with 
our limited knowledge. We have a dis- 
embodied (non-physical) state after 
death,, The continued state of embod- 



Manimanjari Feb , 83 

ied existence only Is knowable and veri- 
fiable. A mukta, therefore must be an 
embodied (physical) jivan mukta. It is 
a type of embodied life which is yet to 
come into existence. The prevailing 
ideas of a jivan mukta are in the abstra- 
ct only (existing in idea merely). 

Karma Is commonly understood as 
the result of an action in the past life or 
birth* This presupposes a life before 
the present birth or rather a life after 
death. When the first life began to 
function or karma was acquired, it is 
futile to attempt to determine. If it has 
no beginning, it has also no end. 

"Life and existence" should be 
understood as a unity and as not two 
separate categories. They are one con- 
crete fact. It is this fact thai has to be 
established by aiming at physical immo- 
rtality. The immortality should be self- 
evolved and not dependent on external 
factors. This is real "independency" 
a state of existence which is unlimited 
by the cosmic laws governing life on 
this planet it includes a self-creative 
power with self-direction and control. 
It is only such a state of embodied exis- 
tence that can be called independent in 
any sense of the term. And such exis- 
tence alone can be said to be the full 
expression of life capable of exhibiting 
all the qualities and potentialities of life 
and functioning as a complete unit by 
itself. This is the full efflorescence of 
life. 

Again the values of attachment re- 
nunciation, repression, etc,, should 



The Yoga School ; Narasimham 



be reassessed in the light of the above 
theory. Neither repression of senses nor 
absolute self-control [are commendable, 
The desires are best controlled after full 
enjoyment. Else to suppress the desire by 
whatever means leads only to the lurk- 
ing of the appetite though latently, and 
when the control is lost leads to disas- 
ter, Good and bad qualities are not 
absolute As heat and cold are the 
manifestations of the same energy 
though differently appellated, there is a 
dual aspect to every category, 

Maya ordinarily means 'avidya' or 
illusion. Spirit and Matter are two as- 
pects of Reality, Knowledge of these 
two aspects of Reality enables us to 
understand the unity in the diversity of 
things, in this Universe. To obtain this 



knowledge is to know Brahman Himself 
the absolute cause of ail creation, 
And this know! edge has to be obtained 
by direct method and means in the 
physical plane of consciousness. 

Purusha and Prakrit! ; Purusha is 
positive, male factor and Prakrti is nega- 
tive, femalefactor of the creation, The 
goal should be to attain a state of consci- 
ous union by each positive and negative 
factor- male and female. The state of 
Ardhanariswara Siva with His Sakti 
united- is the ideal. The goal of Evo- 
lution points to the realisation of this 
ideal in the concrete Realm of Reality, 
It is then the Life- Everlasting of the 
Kingdom of Heaven could be establish- 
ed on Earth, 

M.C.V.V. NAMASKARAM. 




ft 




of 

OS 



-V. PRABAKARA SASTRi 

Collected and annotated by 
-M 8 PRABHAKARA RAO 



[The Late V. Prabhakara Sastri, a well 
known scholar and researcher in the 
Telugu field concerned has contributed 
many a new fact for the study of the 
Telugu language and literature. In this 
research paper Sastriji has drawn the 
attention of the scholars to a new Sans- 
krit work, Viz,, Sakalakathasara Samgra- 
ha of Srikrisnadevaraya, an hitherto 
unknown work for his contemporaries 
and supplied extracts from the above 
work. 

This englssh paper it may be recalled 
was first published in the Journal of 
Oriental Research, Madras, an official 
organ of the Mahamafcopac'hyaya late 
Kupposwami Sastri Research Institute, 
Vol. XI II, July-September, 1939 PP. 
194-96. 

The true translation of the paper in 
Teiugu had appeared in the BHARATI, 
October 1939, PP. 393-94 under the 
title ''Krlsnadevarayulu-Sakala-Kathasa- 
rasangrahamu." 

Again in Bharati, November, 1939, 
^PP, 635-37 under the caption "Avi- 



fvi' f Sastriji gave some more informati- 
on regarging the, Sakalakathasarasam- 

graha and added another three new 
slokas at the begining to the extract 
which he had given earlier. 

Moreover, in 1925 itself Sastrii 
published a paper entitled, "Srikrisnade- 

varayala Vidya Goshtulu" in the Bharathi, 
April 1925 PP fl 65-SS, in which the 
pages 68-69 speak of the Prapancadar- 
pana" mentioned in the first para of the 
article. 

The readers are requested to see the 
above references for clarification, 

-M. P. Rao. 



^risnadevaraya states in his Amukta- 
malyada that he composed some works 
in Sanskrit' viz , Madalasacarita, Jnana- 
cintamani, ^cV^^krl'-c-ss ^?r:^r.:-: - - . 

Satyavadhuprinana and Rasarnanjari. 
Some verses from the Rasamanjari and 
Satyavadhuprinana are cited in the San- 
skrit anthofogical work called the Pra- 
pancadapana 1, in which, however, these 



A New Sanskrit Work : Prabhakara Sastri 



works are attributed not to Krsnaraya 
himself, but to his poet laureate Allasani 
Peddana a it may, however, be noted 
that, like other anthologies, this Prapan- 
cadarpana 1 also reflects cosiderable 
confusion regarding the authorship of 
works cited in it. 



A play ascribed to Krsnaraya, called the 
jambavatikalyana not mentioned in the 
Amuktamalyada, is found in the Saras* 
wati Mahal library at Tanjore. A part of 

the Prastavana in this play is lost But 
what remains of the Prastavana and the 
colophon makes it clear that Krsnaraya 
is the author of the work. 

A new Sanskrit work of Krsnaraya has 
been recently discovered in the .Madras 
Government Oriental Mss. Library. The 
Ms. is a fragment containing only the 
introductory portion of the work. The 
names of the work and the author 
cannot be distinctly made out, but from 
the verses that are preserred, there can 
be no doubt that the work was written 
by Krsnadevaraya* From the drift of the 
verses we can make out the name of th 
work as the Sakalakathasarasangraha. 



In the Amuktamalyada, it is said that 
Krsnadevaraya culled out stories from 
Sruti, Purana, Upapurana and Samhita 
and composed the Sakalakathasarasan- 
graha, The Ms mentioned above 
answers this description. Therefore 1 
have identified It as the Sakalakathasara- 
sangraha* 

Krsnaraya states that he undertook 
to write this work at the command of 
his Guru Vyasa Tirtha. Vyasaraya is said 
to have been a Guru of Krsnadevaraya 
according to the Madhva litarary tradi- 
tion; but no exact reference to this fact 
is found in any known historical work, 
It is note worthy that this fact is explici- 
tly mentioned in the work composed by 
Krsnadevaraya himself. The poet Ayyala- 
raju Ramabhadra bagain to compose In 
Telugu at the instance of Krsnadevaraya 
a big Vaisnawite Prabandha called 
Sakalakathasarasangrahamu, to be dedi- 
cated to the king, but owing probably 
to the unexpected death of the Raya, the 
work was not completed. This unfinish- 
ed work is available in the Madras 
Government Oreintal Mss. Library, It 
can be inferred that this Telugu compila- 
tion of Ramabhadra is an adaptation 
of the Raya's Sanskrit work of the same 
name, mentioned in the Amuktamalyada, 
and written by the Raya at the instance 
of Vyasaraya as Is known from the 



1 A Ms. of this work was acquired mm the border of Orlssa for the Madras 
Government Oriental Mis Library* 



10 



Mr ><./ ---h 83 



f l ** * i ' ^ V '* *"H ; A, <"* r* ** "Vt 1 i"* 

avaiioo.e " "., .' ^s. inasSftctOi* 
to be a sin:' sr sonner,r,o' t be* :vis r 3 Lie 
Sansknt ". - :: . ... - T - i(7S'.a^> 
ya snat'ie Teiugu ?'* ":". ^ 

Nandi T t T:^3na, both of wiVich deal 
with the same s ory. Though tne Sans- 
krit Original is not av^ilabie, its T !.-:,: 

adaptation is available. 

Extracts from the Madras Ms. of the 
Sakaiakathasarasangraha of Krsnaraya. ;- 



(?) 



.'', . -!; .'!*v 



l "J % 



TT>:T T-.V X"" ' * ' - : " :?'T 
\1 t^.o \ I K ,I vi ^ * \ * ^ " i 1 



" C 1 



k a i i. r m- I * 

i s .{nil 

,:C-L?\;AL OF ORIENTAL RESEARCH, MADRAS 

(Mm. Kuppuswami Sastri Research institute) 
Vol. XIII Part-3,1939, Pp.1 94-1 96. July-September 



y. 






T i 

\M 



^ '<T A 

;l & u. 



:o 



S Pvy^kan SasvH was a 
p.3 / ' >,=;,: Hi fa - r zi'y cf z : : c and 3 o r eat 
TV' ' poirt He wsd :in ou*s*ancs!ng 

p ,""'* ,/ of Yogs sod cjave immense 
suppc i to th,v suffering humanity. His 
contributions of wide and comp- 
rehensive range covering poetics! and 
prose works, commentaries on Telugu 
classics^ biographies of poets trans- 
lations of works from Sanskrit and 
English into Telugu, historical and 
litarary research, philology, epigraphy 
'and archaeology* He was an institution 
by himself. 

Since 1950 cheSri Prabhakara' Pari- 
sodhana Mandafi started by his 
disciples and admirers compiled all his 
published and unpublished writings 
comprlssing articles, speeches, "com- 
mentaries and prefaces; collections 
of proverbs, phrases and idioms, 
stories, anecdotes and experiences of 
Yoga, etc r . The Mandali has already 
brought out twenty volumes of the 

work of the scholar poet tiff 1 980- To- 
day many are out of print Still 
a major part of his work- remains 
unpublished. 

As Sastriji's writings are charecters- 
sed by originality, wide range, 



derail 1 / 3":d v<a s ^r sis as t^f/ are 
scatter? "n ' .* : "\ ' and 

are noL easJy a rj: j ;;i' -;*:* *' a"rf a-, they 
are of considerable Vd'i:e !. those 
Interested In research InTo^ugj Lan- 
guage and literature* there 5s a 
for their collection and publication, it 
is a big task which can hot be under- 
taken without the help of 
and other public institutions If the 
works of SastriJI are to be In 

a systematic and in 

10 to 15 volumes 

expenditure* Prabhakara Pansodhana 
Mandali within its limited 
has done its best 

The Parisodhana 

a bi-annual bMioguaf '' *>::/.' Yoga- 
research journaE *Mani Marj- 

ari* to highlight in a synoptic v\ ay the 
wide range of his "!e:2!v and other 
contributions* The >jr>: dedicated 
to the memory of Sastnji will continue 
till 1988 which happens to be his 
centenary year* 

To coincide with the centenary year 
it is planned to bring out the complete 
works of Sri Sastriji id 10 to 15 volu- 
mes. For this purpose his family 



12 



Manimanjari Feb, 83 



members, diciples and admirers 
constituted a trust. 

The objectives of the Tryst are 

as follows : 

1- to compile and publish ail the 
works of Sri Veturi Prabhakara 
Sastri. 

2. to facilitate and provide oppor- 
tunities for research on his 
writings and valuable contribu- 
tions to Telugu language and 
literature. 

3. to run a journal In Telugu 
mustering all the available sou- 
rses including his letters, diaries 
etc. 

4. to compile an authentic biogra- 
phy of Sastriji. 

5. to conduct endowment lectu- 
res in Teiugu and award prizes 
to the best students in Telugu 
language and liturature at the 
post Graduate level and create 
endowment for the same. 

6. to observe anniversaries in his 
commemoration. 

7. to establish a library and a 
museum in his memory at one 
of the places like Hyderabad, 
Madras or Tirupathi, to propa- 
gate his thought and provide 
incentives to students to pursue 
study of Telugu language and 
literature. 

The admirers, f airily members and 
diciples of Sastriji initially contributed 



to the trust on its formation, in due 
course it is hoped that the state and 
central Governments, Sahitya acade- 
my, and other philonthraphic institu- 
tions will make generous contributions 
to enable achieving the objectives, 
besides sale proceeds from its publi- 
cations. 

Inauguration 

The 'Veturi Prabhakara Sastri 
Memorial Trust was inaugurated for- 
mally by Shri S.B.P. Pattabhi Rama 
Rao, Minister of State for Finance 
Government of India at theAndhra 
Pradesh Guest House, New Delhi on 

28th November, 1982. Sri C. Annarao, 
President, Andhra Saraswatha Sama- 
khya and president, Dharma Pratisthao 
presided. This meeting was organised 
under the joint auspices of Telugu 
Sahiti and Telugu Saraswata Same- 
khya. 

The first publication of the Trust 
entitled. Meet! Nidhi* wasreleasedby Sri 
S.B.P. Pattabhi Rama Rao on this occa- 
sions. This book was first published in 
the year 1926 and was later prescribed 
for as prose text for Intermediate by the 
Madras University. This publication 
contains guidelines for the value orien- 
ted behaviour of the human beings. 
There is need for the translation of 
this text Into all the Modern Indian 
Languages to give the benefit of the 
wise sayings it contained, so that our 
students In schools and colleges may 
aopreciate and adopt higher ethical 
Valnes in life. 



Veturi Prabhakara Sastri Memorial Trust 

It is significant that this publication * 

was relesed in Delhi due to its interna- 
tional ramifications, The name of the 
original author is not known, Some 
people believe that Pharaoh Amenhtop 
IV (1300 B C) was the author and 
some others ascribe this to Confucious, 
But the anonymous English translator 
in his letter to Lord Chesterfield 
opined that this was the original 

Sanskrit product of an ancient Brahmin 



13 

from India named Dandemus, This 

book was already translated into Eng- 
lish, German, Chinese, Tibetan, V&sh, 
French. I talian, etc, The Hnglish 
version ran into more than fifty edi- 
tions under the title 'The Economy of 
Human Life' between 1753 and 1900. 
The English version is available in India 
at only one or two places like Theo- 
sophical Society Library, Madras, and 
the National Library, Calcutta, 




T - Vv-.f rrml nature hcs had 

r , ' ' .- p*,.o. Alter the significant 

th-7, ^r- /c.kcfbof traditonfi! Tami! 

lift<:/jf' loivrj oefore tha Christian era 
corns* toe /-srocJ o? Renaissance in the 

s. .' - ' r . ' L a;ct literary outlook. Asa 
courier <c the Jein and later Budhistic 

liter; ruro, sprung the devotional Hindu 
thought, with renewed vigour, comprising 
the S?iva and Vaisnava faiths. The 
sixty-three: Nayanmars of the Saiva faith 
and the twelve Alwars of the Vaisnav 
faith dominated the Sitarary scene in the 
south 1 '- ''t f the early decades of the 
Chris-t^nt era. 

Bhiiaai Sarascha Mahadahvaya 

Bhattanatha 

S/ee Ehaktisuira KulasekharaYogi- 

vahars 

::-" ! ;-v/ ' tr.L Parakala Yatindra 

mishran 
Sreemat Parankusa munim prana- 

tosmi nityam. 

Of these twelve* saints and sasnt-compo- 
sersGoda or Aanda! or "Chcotti Kodutha 
Nachiyar", the one who offered lo God 
the flowers she had tucked in her hair, 
happens to be the poetess on whose life 
and works I have chosen to deal with 
Buyeap siuejnsed Q |o BUJISISUOO 



a God-send child was picked up from a 
flower beef by another Alwar saint named 
Visnuchitta or Periyalwar Brought up 
in an atmosphere of divotsona! ecstacy 
Goda refused to be bonded up by any 
wordly desire, spent her whole life in 
the sport of devine !ove and finally 
married HanganslV.: Lord at Sriranga. 
She was herself an awakened soul who 
in turn awaken several others and tuned 

their souls to the supreme conciousness. 
One of the two major compositions of 

,6oda is Nachiyar Tirurnoli comprising 
01 pasurams, 'Pa 1 in Tamil means 
'elaborate' or 'extended' 'Suram' the 
'ephony of sound 1 ; Pasuram, thereby 
meaning extended play of euphony of 
soond or a song celiestial. This song of 
ten pasurams deals with the theme of her 
dreams, a projection of her sub-consci- 
us, in which she is wedded to the Lord 
of her love, This celebrated song of her 
has remained a part of devotional Valsna- 
vste tradition even to this day and it 
is being sung in the South in temples 
and households at the time of Vasantot- 
sava during the ceremonial marriage 
occasions. The other major poem she 
composed was the Tiruppavai, a song 
jeqi \\ seij ooijipeji "jaded siqtu i 



Coda : Anandamurthy 



15 



the theme of devotional love of the Gopis 
for t:ia Lxd XyVsbna who take a .;:':- r "::o. s 
vo'W'i^*- '-< ii lit** through out the 
month of T'* . <-- f ng one pisuram 
every morning i; the caHy hours in 
of the lord 01 ; ^ -.^r-ij him to thsm 

individually. Scholais believe that this 
religious rite performed by the Gopis, as 
-'= * /&;.' by Goda, is an age old tradition 
followed by the women in the south, 
right from the corners of Kerala to the 
uppermost part of Andhra Pradesh and 
adapted and assimilated by the people 
of various Hindu religious faiths. 
Manikya Vachakar of the saiva tradition 
refers in a section of his holy book 
Tiruvachakam entitled Tiruvembavai to a 
relgious rite similar to the one menti- 
tioned before. Here we have Goda's simi- 
lar song Tiruppavai. In Andhra Pradesh 
teo traditionally from times immemorial 
young girls perform some such rite during 
the month of Margasira, waking up in 
the small hours of the day, tidying up 
the body and the premises, installing 
the Deity, namely 'Gobbemma' in the 
frontyard of the house with cowdung 
and worship with flowers, song and 
dance chanting "Subbi Gobbemma 

Sukhamu Liyyave,. " e *c, 

entreating the essentials of life. From a 
study of all these traditions, scholars 
believe that this rite which was in its 
origin a worship of the Shakts, perhaps 
as similar or the same as the katyayani 
vrata referred to in the seventh chapter 
of Bhagavatha turned into the worship 
of Krishna when the vishnu cult gained 



momentum in the south/. $".?>/* Marj- 

kya vat^.^A^! Tl^hv^irin 1 , #> "i-, ; W'&r.a- 
va 9od3^ UVupo-'v* > 3 o n *} ' '-o^ M^h ^he 



which ri 



t:^g e sort 



l^Ts as 
-^sh or 



or a of 

These two of 

though brief, form the 
part of the firs! thousand of the famous 
Nalayiram which even to this day, 
Vaisnavas chant with reverence as the 
Dravida Veda. Besides the religious and 
allegorical significance in the them of 
Tiruppavai, as commented in ecstacy, 
by ancient scholars like Periya Vacham* 
billai the aesthetic and the poetic value of 
the song, and in particular, the presen- 
tation of the human element the depths 
and various dimensions of the conscious 
mind are to the reader's mind more striking 

In my view Goda's vry life and her 
creation of the characters in her song 
have ample evidence and relevence to the 
story and emancipation of womanhood 
in our Nation, Our ancient sage Manu 
said "Blessad angles are where 

the women are respected", to its true 
spirit we do worship the women but 
perhaps never understand them symath- 
etlcally. Like the'godhoad, we give them 
a place of pride and worship, only in the 
temples of our tongue and bind them 
within its frame forever, without giving 
them either the freedom of movement or 
, thought Goda who was once like any 
woman in flesh and blood Is given a 
status of goddess and worshiped. 



16 



Manimanjari-Feb, 83 



traditionists and pious men forgive I ven- 
ture to do some "loud thinking". Goda, 
an unwanted female child perhaps dese- 
rted by her parents, like the kid Sakuntala, 
If I may say so, was found in a flower 
bed fay Perialwar, a pious devotee, a 
rustic villager, who knew nothing of the 
learned texts, except rearing flowers and 
offering them to the feet of the lord, and 
yet a refined and noble soul, 

Under his loving care and affection 
she grew up into a beutif ul young lady but 
refused to marry anyone-aiiy mortal bei- 
ng perhaps due to an inborn repulsion 
and hatred towards the worldly nature of 
the samsara, transformed the lust in life 
into something permanent and infinite, 
In the love of the Supreme and perhaps 
remained a spinister all her life, She 
spent her whole life in the service of the 
Lord, an awakened soul herself, who in 
turn inspired and awakened several 
kindred souls of her time and in the 
times to come. The whole theme of 
Coda's poem again reveals in detail the 
actions and reactions of the subjugated 
and suppressed sou! that is the feminine 
in nature' and the way how it worksout 



for its emancipation. Not merely in the 
worldly sense but in Its essence. Gopavri- 
ddhas or the elders of the society wanted 
to keep the young and beutiful Gopis 
confined to their homes lest they shoud 
fall a prey to the lustful looks of Krishna. 
They yearned for liberation. 

The obvious injustice done to this 
section of society was later realised by 
the elders when they were subjected to 
the wrath of the Creator of this unive- 
rse, and they gave them their due share 
in the life of society. Joy and celebra- 
tion all round was evidenced. Hectic 
activity started for awakening every one 
from slumber and bondage. In that 
process they attained something more 
than what they really wanted. The Gopis 
longed for something wordly in the 
beginning but finally when they reached 
their goal they realised that what they 
wanted was not what they thought at first 

but that which dawned on them at that 
splendid moment. They wanted peace and 
integration and a sense of equality in the 
service of the Lord and his creation. 
This is expressed in the 29th pasuram. 



See the Introduction to Tiruppavai by Sastriji. 





Original : 

VETUR1 PRABHAKARA SASTRI 

"Tiruppavai" occurs in the first 
thousand of the famous four thou- 
sand verses" or ''Nalayiram 1 ', which 
is as sacred as the Vedas to the Vai- 
shnavas of South India. "Tiruppavai" 
is composed by the great saint poetess 
Sri Andal Devi in thirty pasurams 
(Stanzas). All over the South, includ- 
ing Andhra desa.the Vaishnavites chant 
"Tiruppavai" with the same reverence 
as they chant Bhagawadgita or the 
Upanishads. Especially in the month 
of Dhanu ('Margali' in Tamil Calen- 
der), the thirty pasurams are chanted 
in the early hours of the morning. For 
thirty days they chant at, one pasuram 
a day, and follow up the prayer with 
delicious offerings of Pongal and 
dadhyodana, made of rice. The com- 
poser Sri Andal Devi, also known as 
Goda Devi, was the daughter of the 
celebrated Pariyalwar, whose actual 
name was Vishnuchitha. Some infor- 
mation about her life is available to us 
in the well known Telugu work, Amuk- 
tamalyada. It is said that she consi- 
dered herself the wife of Lord Ranga- 
natha swamy of Sri Rangam, Although 
she remained unmarried in the wordly 
sense. 

THE WORK 

There are many commentaries on 
this work. One Periyavachambillai 
writes a? follow? ; 



Translation : 

DR. M. R. SATYANARAYANA 

"Coming down to the Earth in the 
form of Sri Krishna for the welfare of 
the Universe, The Great Lord captu- 
red the hearts of the gopikas (cowherd 
women) belonging to five lakhs of 
families in Gokul. Seeing that the 
young women were enjoying the com- 
pany of the youthful Lord the elderly 
gopas forbade them from leaving 
their homes. As a result of this act 
there was a drought and the cowherds 
decided to observe some rites to bring 
rains, The young women were deligh- 
ted at the thought that Sri Krishna 
would be the Ghataka (Chief of 
rites). 

In order to avoid further troubles 
the elder cowherds begged Sri Krishna 
to accept the honour. After the depar- 
ture of those elders the young gopikas 
worshipped the Lord Krishna. The lord 
told them: "Now all of you go horre, 
sleep the night, and get up, early in the 
morning to come and wake me up. 1 ' 
But later, unable to bear the pangs of 
separation the Lord too entered the 
palace of Neela Devi. Similarly the 
young gopikas who had gone home 
enraptured, could not also sleep. Con- 
stantly keeping their attention on their 
Lord/the gopikas alert each other to 
go in a group in search of Sri Krishna", 
etQ- etp. 



18 



Manimanjari - Fob, *83 



The tenth Canto of Srimadbhaga- 
watam describes the episode of the 
stealing of the clothes of the Gopikas. 
In the season of Hemantarit the Gopi- 
kas began the worship of Katyayani. 
On the first day, as the women were 
sporting in the river Sri Krishna steals 
their clothes from the bank. The wor- 
ship mentioned in this episode might 
be the worship of Unrsa Katyayani. 
All the stanzas of Tiruppavai end with 
the refrain "elo rembaavai", a phrase 
addressed to an image of a godess. 
This would mean that the Katyayani 
worship antidates the Sri Krishna 
worship* In all probability as the 
concept of complete surrender to Sri 
Krishna gained strength the idea of 
Katyayani worship was discarded, and 
Vaishnavitss like Periyavachcham- 
billai completely eliminated the idea 
as foreign to Krishna bhakti. 

Just as "Tiruppavai" of Nalaysram 
is sacred to the Vaishnavas "Tifuvem- 
bavai * of "Tiruvachakam" by Manik- 
yavachakar is sacred to the Saivites of 
South India. Tney too recite "Tiruve 
mbavai'^in the early hours of the mor- 
nings in Dhanurmasa to attain Lord 
Siva. Here too we find a recurring 
phrase "margali nseradelo rembavai". 
Thus both Tiruppavai and Tiruvemba- 
vai have much in common. We can 
conclude from this evidence that the 
worship of Dhanurmasa has its origins 
in a time when the distinctions of 
'Vaishnavism' and 'Saivism* did not 
exist. I believe that the Dhanurmasa 
worship is practised, with a little 
variation, all over South India even 
to this day. In Telugu desam young 
girls get up early in the morning and 
prepare lumps of cow dung wich are 
decorated with flowers and rangoli, 



The decorated image is worshipped io 
the name of ''Gobbennrna". The 
girls sing and pray; 

'Gobbemma give us comfort 

give us a lotus like brother 
and a sister like a chrysan- 
themum'. 

Prayers like these are to be found in 
Tiruppavai also. The vaishnavas inter- 
preted this worship as a means to 
attain Lord Vishnu and the Saivites as 
a means to attain Lord Siva. The Telu- 
gu word 'gobbemma" Is derived from 
'gopemnrsa' i.e. gopika. Similarly the 
Tamil word 'gobbial' is another form 
of 'gopigar I.e. gopikas (plural). 

The Telugy Translation 
I noticed the ten Saptapadis (Se- 
ven couplets) available in the Madras 
Oriental Library and translated the re- 
maining twenty after referring to the 
original. The first ten songs are trans- 
lated by Srinivasaguru and the last 
twenty by me. Sri K. Venkataswami 
Naidu, President of the Devasthanam 
Committee, came across a copy of 
these songs published by me long ago 
and this second printing is due to his 
laudable efforts 

Introduction to the first edition of 
the text 1925, Madras, Second edition 
1950T.T.D. Tiropati. 

[A Note: 

Veturl Prabhakara Sastrs has In 
this short introduction revealed that 
great quality of perception for which 
he is famous. On noticing that Saiva 
and Vaishnava tradition had absorbed 
a common pattern into their modes of 
worship, he is quick to suggest thatth? 



introduction to firuppavai 



19 



Katyayani worship antedates the two 
sectarian forms of worship, Further 

he points out that the Season of wor- 
ship-the Dhanurmasa is more signi- 
ficant than the worship of an image of 
a goddess (addressed both by Goda 
Devi and Manickyavachakar) or lumps 
of decorated cowdung worshipped by 
Andhra girls. 



At this point Sastriji was well poi- 
sed to write an excellent critical essay 
on fertility gods and the seasonal rites 
and ritual, Certain that he would have 
gone on if he wanted to, Although he 
had not heard of the trends in Eng'ish" 
literary criticism based en anthropo- 
logy and myth Sastriji had come to 
some very perceptive conclusions on 




John 'London's Weekly (Outline Supplement). April 4, 1936 Page 18. 



-HENRY THOMAS HAMBLIN 



the previous article which app- 
eared in the advertisement section 
of JOHN 'LONDON'S Weekly, 
March 7th issue it was shown that the 
present spiritual revival is due to an 
awakening and unfoldment of soul 
similar to, and just as natural as, the 
awakening and unfoldment of a spring 
flower. A flower comes into bloom 
just at the right time. It is not an 
instantaneous happening, but the act of 
bursting into bloom is part of an order- 
ly process which commences underne- 
ath the earth and prcceeds for a long 
time before it finally is able to express 
fully the idea of beauty which has 
always been with it, 

It is the same with us, Just as a 
flower expresses in due course, and at 

the right time, the idea of beauty which 
is an integral part of it and which is 
its true nature, so also do we, in due 
course, and at the right time, enter 
into a new consciousness in which we 
discover our true identity,, 

We discover just below the level of 
conciousness a life that is all one. No 



lengerare we separate. Isolated and 
alone, but one with all other souls, 
with all creation, and with the One 
Soul of the Universe, with the One Life, 
and with the One Complete Whole 
What unites us all together and 
snakes us one Is Love. 

Thus, Love is the KEY. 

If we indulge in selfishness and 
hate, the false sense of sept-iateness 
between ourselves and other manifes- 
tations of the One life is increased. 
But if we love all, then the sense of 
separateness is reduced, until just 
when we are ready, the illusion of 
seperateness passes away, 

And so we enter into Life, 

We lose our false sense of sepa- 
rate, antagonistic existence, only to 
find the Real Lie, which is universal 
and eternal. This One Life continua- 
lly finds expression in repeated forms ; 
but, though forms change or repeat, 
yet the One Life continues, and can 
know no end. With this Life we are 
One. The realization of this great fact 
is the discovery of our true identity ; 



The]Great: Henry Thomas 



21 



this is what is meant by being born 
again. 

I said a moment ago that Love is 
the Key. This is why we are taught 
to love God, Who is the One Life, 
Wisdom, Intelligence, and the One 
Source of them ail, with all our mind 
and strength, and also our neighbour 
as ourself. Through so doing, the false 
separation is taken away, and we enter 
into oneness and unity. So long as we 

do not love all and the Whole we re- 
main separate and out of harmony 
with Life, and are a plague spot in the 
Cosmic body. But when we love, we 
enter into unity, and thus are brought 
into harmony with the whole Universe. 

it is all very simple, really. We 
have to surrender our false life and the 



illusory self of'seperation, and > :';;. 2 
of them we discover the true life of 

W.t 

unity and oneness, and the real SeJf, 
which men call God, or the Good, 

When we have discovered Rea!ity 
within ourselves, we are able to ssi 
Reality everywhere, c\j;; ,,';;: we 
see God, because God is in us, and 
we see with His eyas a reflection of 
the Divine. 

And so, alihwgfc our circumstan- 
ces and environment may not altar, 
yet our life bacomes transformed, be- 
cause we ourselves have been 
changed. 

(The copyright of the abs . i &rf :'.> 
is waived, so that an, cr,2 may repro- 
duce it without acknowledgment) 




PRAGMA PRABHAKARAM 



Translation : 



Dr. V. Anandamurthy 



Vetyri Prabhakara 



(Continued from previous number 



12 



CART ACCIDENT 

Avanigadda is situated at a distance 
of sixmiles from our village, It 
was the Taluq headquarters. My elder 
brother was working there as the post 
master. I Paid a visit to that place to 
call on my brother's family. While I 
was returning from Avanigadda I came 
across Yadavalli Appavadhanulo a 
grand old man of our village who was 
an erudite scholar in Vedic and 
allied scriptures. He was also retur- 
ning to our village from Avanigadda, 
the same day, in a bollock cart His 
mother-in-law a very old woman was 
also accompanying him in the bullock 
cart He persuaded me to Join him 
in the cart He had such a great 
affection and fascination for me that 
I could not say no to him. So, I joi- 
ned them in the cart and entertained 
him by talking about the books in the 
manuscripts library at Madras. The 
cart was plodding on the rugged path 
and must have covered over a mile 
and a half by then, 

River Krishna flows across in bet- 
ween our village and Avanigadda. 



Nevertheless bullock carts can cross 
the river at certain points during 
summer season as the water level 
would then be less and the flow in the 
river permits movements. -But while 
negotiating the passage the bullock 
cart has to be driven through a big 
gradient deep into the river from the 
side of the bank. The cart was on its 
move and the wheels were right on 
the track. The cart driver, a cultivator 
from our own village, had just then 
got down from the cart to ease and 
take a puff of the country cigar. As the 
inclination was rather steep the cart 
was rolling down quite fast. The 
driver then was not by the side of the 
vechicle as fie was easing himself. 
The cart was dangerously speeding 
down* In the meantime, while on 
wheel of the cart was in the groove 
the other one slipped and went on to 
the ridge- At the beginning the tilt 
appeared to be some what negligible, 
but as the gradient and the motion pf 
the vehicle increased I could notice 
sitting at the far end of the cart the 
bullocks rushing down and the cart 
losing its balance. People sitting in- 
side the cart could not apprehend the 
befalling calamity as I did from the 



Pragna Prabhakaram 



23 



far end. It ail happened In a flash. 
For a moment a feeling of dread came 
over me and made me experience the 
end of my physical existence. That 
was all 1 could remember. 1 did not 
Know what had happened later. I 
become unconscious, 1 must have 
been like that for a couple of minutes, 
I regained consciousness, with the 
sudden outburst of Avadhanuloji who 
was scolding the cart-man at the top 
of his voice chocked with tearful 
anxiety- "You scoundral - you have 
killed a man worth a lakh/'J I heared 
the outburst and answered, "1 am 
alive sir, Don't be scared'*. 1 saw 
t Avadhaniji standing in front of m@ 
without even a bruise. A feeling of 
great satisfaction came over me for 
my regaining consciousness and for 
learning that Avadhanuluji was safe 
and unhurt My next utterence was 
"How is Somidevammajs Sir" (for that 
was his mother-in-laws name) ' I am 
alive and O.K. my dear' 4 - so saying 
she hurried towards me. "We are 
rocks, we have not been affected. 
But O: Dear, what happened to your 
hand?'' She cried aloud. Then I look- 
ed at my hand. 1 did not feel the pain 
till then. My right shoulder joint was 
dislocated. When 1 noticed this I be- 
came sick. It was a nauseating expe- 
rience. I was not sure, of my future 
condition anymore, so 1 requested 
Avadhanuloji thus- "It Is my fate that 
I am in this state i do not know what 
is happening. Please inform my pa- 
rents. Do not trouble the cart driver. 
1 may die but save him as you would 
save me. Don't scold him. I am feel- 
ing thirsty. Water,.. Water-.." So say- 
ing 1 slipped into coma. 

After a while I regained consci- 
$omeone sprinkled water 



over my face; wiped my forehead with 
a wet cloth. 1 saw the brahmans from 
the nearby Kottapeta ^village serving 
water and butter-milk to us. Just then 
Kodali Venkayya our village Karanam 
and a good friend of my father arrived 
in his cart, He consoled and com- 
forted me, placed me in his own cart 
and sent me with an escort back to 
Avanigadda since a hospital is there 
and also my brother who worked and 
resided there. He saw to it that the top- 
pled cart was once again put on Its 
wheels and escorted the rest of the 
persons to Kallepalll The cart which 
carried me with the dislocated shoul- 
der was moving slowly but finally 
reached Avanigadda. 

That night at the hospital, as the 
resident medical officer was not in 
town, his compounded a native mos- 
Ism tried to set my arm right. > He did 
not administer chloroform or any such 
anaesthetic. Placing a folded towef 
at the back of my right shoulder and 
another towel under my arm pit one 
held my head firm in one direction and 
the other pulled my arm from the 
other direction. I wriggled w*th ex- 
treme pain and cried out aloud as I 
could not bear that menacing maneu- 
ver in that conscious state, I could 
feel the shoulder muscles getting torn 
to pieces. They did not leave me there 
but continued maneuvering further* 
In the process suddenly there was a 
big bang. The compounder said that 
the noise indicated that my shoulder 
is in position once again. He bandag- 
ed it for the night. The resident medi- 
cal officer returned the next day. My 
arm was swollen abnormally. I had 
temparature. 1 stayed there f<?f 



24 



Manimanjari - Feb, '83 



four or five days. Swelling reduced a 
little but i could not : L move my arm. 
The medical officer, an aged man, 
who was ready to retire from service 
and from this life as well, was highly 
incompetent. He did not relieve me 
from pain but added to it. He retired 
from the job shortly after and died 
due to diabetes. 

Later I returned to my village. 
From there proceeded to Bandar, visi- 
ted the hospital with the assistance of 
Valluri Suryanarayana Rao and consul- 
ted Subbayyar the surgeon. Through 
the intervention of Suryanarayana Rao 
the Surgeon agreed to treat me. He 
administered chloroform and adjusted 
my dislocated arm and bandaged, but 
was immediately after me for more 
and more moniy. 

Losing no more time I left for 
Madras to consult Dr. Nanjunda Rao 
with whom I had personal acquain- 
tance. He examined me and said, 
"Don't consult the doctors any further. 
The tender muscles at the shoulder 
joint have already been badly mutila- 
lated. Take good food with ghee and 
curds. Massage the shoulder with 
butter, ghee or coconut oil and keep it 
for longer periods un Jer a cold water 
tap. Slowly your hand will become 
normal". I followed his advice for 
sometime. But 1 could not lift my right 
hand without support, nor could 1 
write anything on the black-board. I 
could not carry or lift with that hand 
even a jug of water, I followed the 
advice of the doctor but 1 cannot say 
whether that gave me any relief or I 
got used to that sort of inconvenience. 
This episode depressed me very much. 



I was beginning to get disenchanted 
with life. 

My family showered its pity on 
me and 1 often heard them say openly 
and subtly 'Poor fellow, he became 
like this after marriage. This alliance 
did not bring any luck for him''. I 
could not tolerate this, 1 retorted "All 
this is predestined and it is fate. We 
should learn to consider only the good 
aspects but not bother ourselves with 
silly thoughts". I could not tolerate 
the ten year old innocent girl being 
made the target. I developed great 
affection for that innocent girl. I belie- 
ved that through that girl 1 shall derive 
some good. This thought was firmly 
embedded in my heart 

13 
LOOKING FOR OMENS 

Due to ignorance the whole Nation 
Is wrought with such meaningless super- 
stitions. Bigwigs like men of erudition 
or even those highly placed would care 
to look for omens whenever they are on 
the move on any errand, it my look al- 
right if one looks for such mens in a 
small village but, it sounds absurd for 
some one to care for these things in big 
towns and cities where the pattern of life 
Is complex. As it is said "Pancha Subham 
Panchaasubham" it is but natural on the 
city roads that one may come across all 
of a sudden and at the same moment 
even women or widows, a lone brahmin 
or a couple of them together. When en- 
countered some are mindfui of the sequ- 
ence in which they have been sighted. 
Eyen then f certain exceptions ar$ tpkep 



Prabhakaram 

for granted much against the prescrip- 
tions of the Oman-science. In all such 
junctures arguments are cleverly mani- 
pulated to suit the occasion. 

While stepping out on an errand if 
a brahmin Is met, who may be ones 
own son or a brother even, ominous 
apprehensions are writ large on the face 
often expressed in subtle protest or 
open abuse. If on such occasions a 
widow, may be the unfortunate on of 
the same household, or, of the neigh- 
bour's, comes across unwittingly she 
would not only be cursed for that but 
the journey would also be stopped or 
postponed. 

The irony of it all is that if a wi- 
dow herself is going out she wauld 
detest another widow crossing her path. 
There are several who from this habit of 
looking for omans would in the process 
cancel their scheduled journey because 
a ba i omen ocsured, or, wauld proceed 
with misapprehensions only to face a 
failure in achieving their objective. On 
returning home they would pinpoint and 
accuse the person who crossed them 
and consequently nurture a life long 
enemity with him and his family, There 
are others who would start at home 
very early to catch the train in order to 
escape a bad omen or because of a 
good but early omen. 

There are those who believe that 
thsy themselves are responsible for their 
good and bad f and that they can a<?hiey 



25 

their welfare by the strength of their 
will power and actions. They have sych 
a deep conviction about issues that they 
would not usually fall a prey to such 
silly msntal aberrations. Though it is 
often observed on occasions that bad 
results occur inspite of many a good 
omen and good resufts emerge despite 
bad omens and tfnugh it losks arbitrary 
and is often proved to be a pseudo 
science is it not due to timidity stamm- 
ing out of ignorance that one runs after 
faith and supports the issue with all 
sorts of quotations? Social taboos Blca 
not uttering at night time the vernacular 
word 'uppu' (hence Lavanam=saft Is 
often expressed in deviated phrases Htct 
'the thing in the basket', 'the one which 
should not bs uttered' etc); not consum- 
ing 'usirika pacchadi' (the Amla pickle) 
on Sundays; avoiding the glimpssDf an 
eclipse by pregnant women; etc., fall 
under the same category in my opinion 
as I consider them unscientific. 

Human thoughts, words and deeds 
loom large still with a lot of good and 
bad in them. Pure goodness devoid of 
ills and evils is a matter yet to cultivated 
or achieved by humanity. More and 
more the desire in man to cleanse him- 
self and project the god like purity with* 
in gets rooted and refined in the process 
of progressive births in sequence and 
more so when pure thoughts dominate 
the mankind from within and without 
and when each social group observes 
fh$ other yocial groups aH over the 



26 



Manirnanjari - Feb '83 



world, these msansnglesss and silly 
up3's*'thr>sc ! hg;r;gto the Nation, class 

or caste fealhgs will either droop or 
witheraway. 

Since the day of that cart accident 
my relatives were agitated and disap- 
pointed about my marriage and were 
even dissatisfied with my partner In life. 



I too was at one stage in a state of 
scare like illusion but slowly time dis- 
proved and dispelled all the doubts and 
apprehensions, 1 shall reveal the details 
at a later state. But the events took an 
auspicious turn after eight years of 
marriage. 

(To be continued) 










Friends of the Yoga School 



am*..*. ^JT 4 




of 

Annamayya 









:-,- .-v : -^?*lfe- 

u^ ^ " c ~: ' ^^\.^ i'; ~~ 
* , . . i ^, -.. -** 



^.*^ -* * -^, ,.'*'- = Jf ^ ^\ 

^^^.^-^vv ; ' 

' "^...^"iix- ^ w/ - 
,*.- -'v'-.*r. s < ' ' #* 




(2-28S) 



He is the lovely Pearl of Yosoda's court yard 
That flawless charming child of Devaki : 

He is the Ruby held in the palms of milkmaids. 
He is the Daimond thunderbolt to the perseverant Kamsa, 
He is the glowing Emerald of the three worlds II 
That charming child Krishna who dwells in our hearts, 
He is the Coral shining over the lips of Rukmini in her 

amorous play, 

He is the Agate that glittered at the foot of the Govardhana 

Hill, 

He is the Lapis- La jull that always adorned the Disc and 

the Conch, 
That lotus-eyed Krishna who is our Refuge and Saviour II 

He is the Topoz that covered the hoods of Kalinga, the 

serpent 

B is the Shaphire on the imposing Hill Venkatadri, 
He is the devine gem that constantly stayed on the Milky 

ocean, 

That Krishna, the Lotus- navelled, who roamed around 

as if a child II 



Songs of Annamaya 

(j)0rfo (22-836) 



3Cc 



3 



As a feast to our sight she is now so bright 
Like the scintillating streak of moon light. 

W@ saw life now humming in that painted doll 
By the mere touch of your hand,, 
Despite our sincere efforts to keep her normal 
She was, like a log, motionless ail the while B 

Now that you sat by her side caressingly 
That golden doll started speaking,, 
Our attempts, voluble, before were all futile 
And like a stone she was listless all the while, 

That camphor cast celluloid belfe promptly praised Thee 

When I how roused her into raptures,, 

: Venkatapati all our provocations were in vain hitherto 

And sh@ remained dull like a citron, 




ews & views 






Ne w Delhi Nov. 29 

The Minister of State for Finance, Mr. S. B, P. Pattabhirama Rao, inaugu- 
rated here on Sunday, the Veturi Prabhakara Sastri Memorial Trust and released 
Its first publication entitled "Nits Nidhi". The trust is meant to encourage research 
In Teiugu language and literature, publish a research journal award prizes in his 
memory and establish a library and museum. Many of his unpublished works are 
also expected to be brought out by the trust, The function was organised jointly 
by Telugu Sahithi and Teiugu Saraswata Samakhya. 

Sri Veturi Prabhakara Sastri was not only a great poet but a literary critic 
too* He worked at the Madras Oriental Manuscripts Library, Madras Presidency 

College and at Sri Venkateswara Oriental Research Institute, Tirupati, in various 
capacities, 

-HINDU: 30-1 M 982, 



Opened 

The function was organised by the Teiugu Sahiti and Saraswata Sama- 
khya* Veturi Prabhakara Sastri (1 888-1 950) was a poet and litersry critic. 

STATESMAN -29-11-1982. 



32 Manimaujari Fefo *83 

is in two parts, the first part with the duties of man, his 
hopa fear differences among humans like rich 
poor, and obligations like justice, charity, grati- 
tude, etc,, and :.." ;: V: The deals with the organic structure, 

physical senses and sou! rf ^-'l, f^o.^slancy and other Infirmities of man* the 

ignoble of which man is heir to like 

prosperity adversity, and death...* 

*'"'.* st r C:;:- :* # is like a text on and prescribes a way of living. 

Every this throughout his schooling years. Elders ought 

to by reading this book regularly. C- K. 

-DECCAN CHRONICLE -2-1-1 983.~ 



Jo::rr.?: on 

This half yearly jo-r^s! is a valuable source to know about the late Veturi 
Prabhakara Sastri, not just an Individual but an institution in himself. 

Soch scholars a rarity. It is most necessary for the younger genera- 

tion to ba to a magazine like this one to inculcate in them renew- 

ed interests in T&i-jgu literature* Unlike the routine magazines* this 

journal to b and preserved,,... 

The to bring out new features while expressing satisfac- 
tion about a t^^rJng in b^rgLig but in print the unpublished works of 
the Sastri* C.K. 

DECCAN CHRONICLE: Sunday- 16-1-1983. 



/x,' if<oKATi x x 

ft' No 

* ,[. / 





J 




> 




r